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Theron,  Paulinus^.and  Afpafio. 

O  R, 

LETTERS  &  DIALOGUES 

UPON  THE   NATURE  OF 

Love  to  God,  Faith  in  Chrift,  Afllirance 

OF    A 

Title  to  Eternal  Life, 

CONTAINING 

SOME  REMARKS  ON  THE  SENTIMENTS 

OF    THE 

Reverend  Meirieurs  Hervey  and  Marflial, 

ON  THESE  SUBJECTS. 


Publifhcd  2t  the  request  of  many. 

By  JOSEPH  BELLAMY,  A.M. 

Minifler  of  the  Gofpel^  at  Bethlem^  in  New-England. 

*'AmidJ}  all  f  he  darkvcfs  and  uncertainty^  Kjjhich  erjidently  run 
*'  through  the  IVriUngs  cf  the  beji  cf  Men,  this  is  cur  unftiSuk- 
*'  able  happinefs,  that  we  have  a  r.iorc  fnre  Word  of  Prophecy; 
**  to  which  we  do  well  to  take  heed. — As  for  Offence ;  that 
*^  cannot  be  given ,  and  ought  not  to  be  takefiy  n.vhen  all  ixe 
"  ad'vance  is Jiridly  confor?nable  to  the  unerring  rule  of  Truth, 
*'  /  have  nothing  to  do  -zvith  the  perfons  of  Men,  but  ^th  the 
**  Truths  cf  the  do/pel.  Ouranius,  though  eminently  de'vout, 
*  *  may  be  miftaken . "  H  £  R  v  E  V . 


WASHIh^GTON: 

PRINTED    BY    JOHN   COLERICK,    AND    MAY 
HAD    OF    ALL   THE  S  TO  .<  £ -KU  E  P  E  RS  . 


1798. 


ADVERTISEMENT. 


IF  Paulinus's  fcntiments,  finally  embraced  by  Theron, 
and  exhibited  in  the  following  Letters  and  Dialogues^ 
are  agreeable  to  the  Holy  Scriptures,  there  needs  no 
apology  for  publiftiing  them,  at  a  time  when  the  con- 
trary errors  fo  much  prevail  in  the  Britifli  dominions. 
And  it  is  hoped,  candid  Readers  will  eafily  excufe  the 
mentioning  by  name  fome  Authors,  in  the  contrary 
Scheme,  as  they  feem  to  be  efteemed  the  beji  on  that 
fide  of  the  queftion. — If  his  fentiments  are  wrong,  let 
fome  Man  of  a  clear  head  and  a  friendly  heart,  fet  him 
right,  from  the  facred  Oracles  of  Truth.  And  it  will 
be  accepted  as  well  by  him,  as  by  the  public,  with  the 
,utmo{l  gratitude.  For  thefe  are  points,  in  which  our 
deareil:,  our  fpiritual  and  eternal  intereft  is  greatly  con- 
cerned:  And  it  is  even  of  infinite  importance,  that  we 
know  the  truth  before  it  is  too  late. 

"  Should  any  thing  be  urged,"  fays  Mr.  Hervey  (in 
the  preface  to  his  Theron  and  Afpafio)  "  forcible  enou^rh 
to  overthrow  my  arguments,  or  detect  a  miftake  in  my 
fentiments,  the  World  may  depend  upon  feeing  a  free 
and  undijjcmbled  retraciation.  1  fliall  look  upon  it  as  a 
duty,  v/h;ch  I  owe  to  my  Confcience,  to  my  Read^rs^ 
and  to  my  God,  publickly  to  acknowledge  the  error." 
And  indeed,  we  who  claim  to  be  the  minl,1ers  of  ChriO, 
arequite  infenfible  to  the  honour  of  God,  and  to  our  own 
eternal  intereft,  as  well  as  the  eternal  intereft  cf  our  fel- 
3ow-crsatures ;  if  v/e  are  not  coafcientioufly  concerned 
a 


JX  ADVERTISEMENT. 

to  advance  and  maintain  the  truth.^  and  nothing  but  the 
truth.  Wherefore,  to  the  above-recited  dechiration  of 
Mr.  Hervey,  the  publifher  of  thefe  Letters  a\\(^  Dialogues^ 
fays  Amen,  with  all  his  heart. 

N.  B.  As  Paulinus  had  fome  c^^^r  books  in  view,  be- 
fides  the  two  chiefly  referred  to  ;  fo  Theron  has  fome- 
times  introduced  a  Text  of  Scripture,  an  argument,  &c. 
not  contained  in  either  of  thefe  books,  and  for  which 
thefe  two  Authors  are  not  anfwerable. 


Poftfcript  by  another  Hand. 

A  S  it  appears  by  the  conclufion  of  Theron's  laft  Let- 
-^^  ter,  that  he  had  not  then  received  the  melancholy 
tidings  of  his  dear  friend  Afpafio's  death,  no  candid 
Reader  will  object  to  him  the  abfurdity  of  writing  Let- 
ters to  the  dead.  And  it  will  be  an  abcfe  upon  the  Pub- 
lifher of  this  piece,  to  fuppofe  it  in  his  intention,  to 
detra£l  from  the  charader  of  fuch  worthy  men  as  Mr. 
Heivey  and  Mr.  Marfhal,  or  to  hinder  the  perufal  of 
their  writings.  In  thefe,  no  doubt  he  faw  many  excel- 
lencies ;  and  was  not  infenfible,  they  might  give  a  ju- 
dicious Reader  not  a  little  profitable  entertainment,  by 
the  bleffing  of  God.  However,  as  he  apprehended  the 
truths  in  fome  important  cafes,  clouded  by  fome  un- 
happy mlllakeS',  while  he  rejoiced  in  the  former,  he  was 
willing  to  bear  his  teftimony  againft  the  latter.  And 
whatever  honours  arc  due  to  the  mc?nory  of  the  juft^  if 
the  do£lrtne  of  Chr'ift^  their  Lord  and  curs,  has  fuffercd, 
or  is  liable  to  fufter  in  any  meafure,  by  meanr.  of  their 
miftakes,  That  has  an  unqueftionable  claim  iojuperior] 
honours,  and  ought  in  all  things  to  have  the  preem 
inence. 


Letters  and  DialoeTies,  &c 


LETTER     L 

THERON     TO     ASPASIO. 

Neuj'Evgland,  Dec.  15,    1758. 
DEA.R   ASPASIO, 

NEWS  from  your  Therou,  now  in  this  remote  corner 
oi  the  £jrth,  you  will  cigeriy  cxpecc  by  every  fhip 
that  lails  fiom  thcfe  parts. — Bat  what  ihail  1  write,  O  my 
friend! — No  pleafant  walks,  no  beautiful  gardens,  no  ro- 
mantic  mounts,  my  dear  Afpafio,  nor  any  other  theme  to 
entertain  and  to  amufe  mull  you  expedl  from  me  I  Al?^,  1 
have  been  deceived  1  My  hope  ,  cnce  high  raifed,  are, 
I  think,  eniirely  gone.  As  the  rrp  luiibout  mite,  and  the 
fiag  ivithout  'water  ;  Jb  the  hypocriie*s  hope  Jhall  perijh.  (1) 

As  I  was  walking  in  my  garden,  foon  after  our  vifii  to 
Philenor,  (2)  (which  was,  as  1  remember,  about  the  middle 
of  harveft  A.  D.  1754,)  '^^'^^^^-g  Oi"^  -^1  yo^i*  agreeable  con- 
vcrfaiion,  your  fervent  zeal,  and  how  you  urged  me  to  be- 
lieve : — To  believe  what?  fud  I,  to  myfelf. — 'Vo  believe 
that  Chrift  died  for  me. — How,  for  ml  ?  though:  I Af- 
pafio knov/s,  I  believe  that  Chrift  died  for  iinners.—Yes, 
but  he  would  have  me  apply  thit  to  my  ov,n  foul  ;  and 
believe    Chrill   died    for    me. — Afpalio  knows,  i    btlieve 

{\)Job  •■viii.  11,17,.  See  Mr,  Her  vcy's  Dialogues,  VcL  III. 
p.  313.  edit.  I. — N.  B.  The  firfi:  edilio.i  of  Mr.  tLrv.  Dial,  is 
referred  to  in  this  letter  :  as  Theron  is  Juppojcd  foon  after  the 
eon'uerfation  at  Philer.cr^s,  to  have  experienced  uuhat foUci'JS , 

(2)  Mr,  Hervey*s  Dialogues ,  'vol.  ill.  p.  262. 
B 


2  THERON  TO  ASPASIO. 

that  Chriil  died  ;  that  whofoever,  according  to  the  true 
ienle  of  the  Gofpel,  believes  in  him,  fhould  not  perilh, 
biU  have  evcrlafiing  life.  Is  this  believing  in  him  r — Is 
this  juftifying  faving  Faich? — To  believe  1  am  one  that 
he  died  for — one  for  whom  he  intended  to  procure  par- 
don, reconciliation  with  God  and  eternal  lifer — Yes,  this, 
this  is  Faith.  **  A  real  pcrfuafion  that  the  bleffed  Jefus  has 
/lied  his  blood  for  me,  and  fulfilled  all  righteoufnefs  in  my 
ilcad,  that  through  this  great  atonement  and  glorious  obe- 
dience, he  has  purchafed,  even  for  my  linfui  foul,  fanftity- 
ing grace,  and  all  fpiritual  bleffing?.''(i)  To  believe  it  wai 
for  ME,  jull  as  if  1  had  been  mentioned  by  name  :  even 
juft  as  Biy  Tenant  believed  me,  when,  in  his  lall  ficknefs, 
1  fent  a  meilage,  alTuring  him,  I  had  cancelled  the  bond,  . 
«nd  forgiven  his  debt.  (2)  And  juft  as  iJavid  believed  the 
kingdom  of  Ifrael  fhould  be  his  own,  on  the  expref's  pro-  > 
mifeof  Almighty  God.  (3)  And  jull:  as  I  believed  my  landi 
to  be  my  own,  by  the  deeds  of  conveyance.  (4)  In  a  word, 
Afpafio  would  have  me  go  to  God,  and  fay,  **  Pardon  is 
mint,  grace  is  mine,  Chrift  and  all  his  fpiritual  blefTingi 
*re  mine;"  not  becaufe  I  am  confcious  of  fandifying  ope- 
rations in  my  own  breaft,  but  becaufe  I  am  confcious  I  am 
a  fmner.  All  thcfe  bleffings  being  configned  over  to  me  ai 
fuch,  in  the  everlafting  Gofpel ;  with  a  clearnefs  unqueftion- 
able  as  th«  truth,  with  a  certainty  inviolable  as  the  oath  of 
God.  (5)  No  clogging  qualifications  iniiRed  on:  only  be- 
lieve, and  all  is  mine.  (6)  I  longed  to  know  that  Chrift 
was  mine.  (7) 

And  could  I  fee  my  title  clear. 

To  manfions  in  the  fkics, 
Td  bid  farewell  to  every  tear 

And  wipe  my  weeping  eyes. 
Bat  how  can  I  fee  1  how  can  1  believe  !  Oh  my  unbeliev- 
ing heart !.  what  fhall  1  do  ? — *'  Cry  to  God  for  help,"  fayi 
jny  Afpafio.  **  Seek  the  blefled  fpirit  to  teihfy,  that  God 
has  given  me  eternal  life;  and  this  life  is  in  his  Son.  And 
to  witntfs  with  my  fpirit,  that  I  am  a  child  of  God  (8). 

Thus,  as   I  walked,    I   mufed — my    heart   was   fail — I 
flopped — with  eyes  lift  up  to  Heaven,  and  faid, — I  believe, 

(0  Mr,  Her.  Dial.  'vol.  III. p.  278.  (2)  Il-id  J>.  279. 

(3)  P.  309.      U)P-V2.     (5)  /'.z8o,  313.     (6)/'.  275. 
(7)/>.253.  254-     (8)  P-li^' 


THERON  TO  ASPASIO.  3 

Lord,  help  my  unbelief. — I  thought  of  Calvary. — I  heard 
the  foundings  of  his  bowels,  and  of  his  mercies  toward* 
me.  O  thou  of  little  Faith  !  njoberefore  doft  thou  doubt  r  ( i ) 
Wherefore  doft  thou  doubt  of  uiy  love  to  thee,  for  whom 
I  have  filed  my  blood? 

1  believed,  1  was  raviihed ;  I  was  full  of  love,  joy  and 
gratitude  :  and  with  eyes  again  lift  up  to  Heaven,  i  faid, 
•*  Glory  be  to  the  Holy  Ghoft  for  tcftifying  of  Chrift  in 
ny  heart,  and  appropriating  this  great  falvation  to  my 
foul."  (2)  And  thus  1  continued  rejoicing  for  feveral  days, 
and  thought  I  fiiould  never  doubt  again. 

But,  oh,  alas  1  the  fcene  foon  changed.  I  gradually  loft 
0  a  fenfe  of  my  great  danger,  and  great  deliverance  ;  as  the 
Ifiaelites,  who  fang  God's  praife,  but  loon  forgat  his  works : 
or  like  the  ftony-ground  hearers,  who  heard  the  Word  with 
joy,  endured  for  a  while,  and  fell  away.  Or  rather  lik« 
the  thorny-ground:  for,  as  about  this  time  I  removed  into 
New-England,  the  cares  of  the  world  came  in  upon  me, 
and  choaked  the  Word,  and  I  brought  forth  no  fruit ;  ra-. 
ther  I  loft  all  difpofition  to  pray  or  praife,  and  my  devo- 
tions degenerated  into  mere  formality. 

And  now  unbelief,  as  I  then  called  it,  began  to  work. 
**  Surely  all  is  mere  delufion,"  thought  I.  But,  again,  I 
faid,  "  This  is  my  infirmity.'*  And  thofe  words  of  Scrip- 
ture were  fome  comfort  to  me,  O  t/.^ou  of  little  Faith ^  n.vbere~ 
fore  dojf  thou  doubt  ? — Who  againji  Hope  belieued  in  Hope. — 1 
Who  walk  in  darkmfs  and  fee  no  light,  let  them  trufi  in  the 
Lord,  and  fay  themfel'ves  on  their  God. — Why  art  thou  caf 
donxin,  O  my  Soul,  hope  thou  in  God F  (3)  And  1  watched  and 
prayed,  and  ftrove  againft  my  unbelieving  thoughts.  (4) 

From  this  time  forward,  having  no  clear  marks  or  figns 
of  Grace  for  my  comfort,  nor  any  new  manifeftations  of 
the  love  of  God  to  my  Soul,  I  began,  as  you  had  direded 
in  fuch  a  cafe,  to  li-ve  by  Faith.  I  ufed  every  day  to  go  to 
God,  and  fay,  ««  Pardon  is  mine,  grace  is  mine,  Chrift  and 
all  his  fpiritual  bleftings  are  mine."  And  thus,  unconfcious 
of  any  fandifying  operations  in  my  own  brea^,  1  lived 
wholly  by  Faith  :  by  Faith,  as  I  thought,  on  the  promif^ 
and  oath  of  the  unchangeable  Jehovah.  (5)    And  thus  1 

(i)  Her'v.  Dial.  p.  276,  277.       (2)  Fol.  I. p.  156.       (3) 
P.  289.      (4)  P.  308,  309.      (5)  P,  313,  314. 
B  2 


'4  THERON  TO   ASP;\SI(?. 

continued  many  months,  generally  pretty  eafy  ;  akhougk 
ifometimes  troubled  with  dcubts  and  fears. 

Bat  above  a  year  ago,  as  1  was  reading  my  bible,  in  th6 
13th  chripter  of  St.  Matihcw's  Gofpel,!  found  the  parable 
ot  the  Sower  ;  which  reached  my  cafe,  and  greatiy  gained 
the  attention  of  my  heart.  Here  I  faw  the  various  forts 
of  hearers,  the  different  kinds  of  Chriftians  defcribed  ;  and 
perceived  that  none  are  eilecmed  good  men  by  our  bJeiTed- 
Saviour,  but  ihofe  who,  like  the  good  ground,  bring  forth 
fruit.  This  ilartled  me,  this  gave  my  faith  a  fnock,  1  never 
could  get  ever  1 

However,  not  knowing  but  that  I  mifiook  the  meaning 
of  that  parable,  I  refoivcd  to  fearch  the  Scriptures,  to  (ee  , 
if  it  were  really  the  charadcer  of  ail  true  believers,  to  bring 
forth  fruit,  i.e.  as  I  underilood  it,  to  be  holy  in  hcait 
and  life.  I  began  with  the  Gofpei  of  St.  Matthew,  and 
re::d  the  New-l'ellament  through,  and  made  a  coUedion 
of  many  texts  of  Scripture,  which  I  wrote  down  and  com- 
meniied  upon.    I  will  give  you  a  fpecimen  from  my  Diary. 

*- iVci/.  20,  1757,  I  retired  as  ufual  to  read  the  hal)r 
Scriptures,  by  which  I  am  to  be  judged  at  the  lait  day. — I 
began  to  read  Chrift's  Sermon  on  the  Mount:  BUfjed  are 
the  poor  in  fpirit ;  Bieffi'd  are  they  that  mourn  ;  Biejji:d  are 
the  meek; — the  pure  of  heart ,  Sec.  But  alas,  O  my  Soul! 
I  «.m  not  confcious  of  thefe  good  qualifications :  are  there 

not,  neverthelefs,  bleifings  laid  up  for  me  ? 1  read  on 

to  chapter  vii.  19,  27.  E'-uery  tree  that  bringeth  not  forth  good 
fruity  is  hevjn  do-xun  and  cojl  ii:to  the  fire  :  By  their  fruits  ye 
fiallkr.civ  them  :  Not  e-uery  one  that  faith  unto  me,  Lord,  Lord, 
jh all  enter  into  the  kingdom  ofHea-uen,  but  be  that  docth  the  ivill 
of  my  Father  which  is  in  Heanjen.  This,  this,  O  my  Soul,  rea- 
ches my  very  cafe  !  this  is  my  character  !  and  this  my  doom  I 
The  following  verfes  condemn  me  too  :  I  am  the  man  that 
has  built  his  houfe  upon  the /and.''     Thus  far  my  Diary. 

But  how  difcouraging  foever  all  this  appeared,  yet  ftill 
I  maintained  feme  fecret  thoughts,  that  I  was  only  a  backr 
Aider,  and  fliould  fee  things  clearer  after  a  while.  Befides, 
to  give  up  my  hopes,  and  look  upon  m.yfelf  a  poor  Chrift-/ 
lefs  finner,  after  I  had  fo  long  fettled  down  in  quiet,  was 
like  death  to  my  fpirits ; — It  opened  a  moll  frightful  prof-, 
pe>5l  before  me. — If  not  converted  now,  moft  probably  I 
never  fliall  be  !  I  had  as  good  live  on  in  plcafing  delufion, 
as  fink  down  into  defpair  1 


tHERON  TO  ASPASIO.  5 

And  befides,  I  remembered  you  had  faid,  "  This  me- 
thod of  feeki-.ig  peace  and  aflurance,"  by  figns  of  Grace, 
*'  i  fear,  will  cmbarrafs  the  fimple  minded,  and  cherillv 
rather  than  fupprefs  the  fluctuations  of  doubr;  for  let  the 
marks  be  what  you  pleafe,  tticy  are  all  a  feeble  and  pre- 
carious evidence."  And  I  wiftied  I  could  boldly  fay,  as 
once  I  did,  "  Pardon  is  mine,  grace  is  mine,  Chrill  and 
all  his  fpiritual  blellings  are  pnine;  however unconfcious  of 
fanctlfying  operations  in  my  own  breaft.  ( i)  Bat  our  biefl"- 
ed  Saviour's  words  rtruck  terror  through  my  foul  :  He  that 
heareth  tLefc  ivorJs  of  mim  and  cioi'j  them  ncty  is  like  a  fool- 
ijh  mail,  that  built  his  hcu/e  upon  the  /and. 

About  this  time  I  was,  by  a  religious  Pcrfon  well  ac- 
quainted with  my  cafe,  direftcd  to  Mr.  Shepheid  '*  on  the 
Parable  of  the  Ten  Virgins  ;"  Mr.  Edwards  *•  on  Reli- 
gious AfFeftions,  Mr.  Bainard's  Life,"  and  fome  other 
books  of  the  f\me  flamp ;  **  which,  (faid  he)  arc  eilecmed 
by  pious  people  in  New- England,  as  the  beH:  of  books  on 
experiment;»l  religion."  I  obtained  the  books,  I  read  them, 
they  condemned  not  only  my  prefent  (late,  but  all  my  no- 
tions of  religion  :  and  reprclented  true  religion  to  confifl: 
in  fomething  eflentially  ditlerent,  of  which  I  Jiad  never 
had  the  leail  experience:  which  indead  of  affording  com- 
fort and  jiope  to  my  deje<5ted  mind,  did  but  confirm  my 
former  doubts  and  fears.  What  now  to  do,  I  could  not 
tell — Here  three  thouland  miles  from  my  dear  Afoafio,  I, 
canr.ot  fee  his  face,  nor  have  his  aid. — I  mud  find  out  a-' 
nother  fpiritual  guide — I  heard  of  one  Paulinus,  a  clergy- 
man, a  noted  friend  to  vital  piety,  a  tender  futhfu!  guide  ta 
bewildered  fouls ;  but  not  in  my  Afpafio's  fcheme.  My  con- 
f:i3nce  faid,  "  Go  fee  the  man,  and  ad  an  honeft  part;  tell 
him  all  your  cafe,  be  willing  to  know  the  truth."  My  heart 
replied,  *'  I  cannot  go  !  I  cannot  go  I"  But  as  a  ferious,  (o^ 
lemn  lenfc  of  the  eternal  world  was  now  daily  growing  in 
my  heart,  I  was  loon  brought  to  a  better  mind  ;  particularly 
in  the  evening  of  December  8,  1758.  As  I  was  alone  for  fc- 
cret  prayer,!  h?A  fuch  a  fenfs  of  eternity,?  boundlefs  eter- 
nity, and  fuch  a  view  of  the  dread  fulnefs  of  eternal  damna- 
tion— the  amazement  and  horror  of  felf-deceived  hypocrites, 
opening  their  eyes  in  eternal  woe,  who  once  refufed  to  fee, 

(i)   Ilerv.  Dial,  p,  ^ij. 
B  3 


O  DIALOGUE!. 

wliile  there  was  hope,  but  now  muft  fee  when  all  hope  is 
for  ever  gone  ;  thit  I  (liuddered,  and  was  ready  even  to 
cry  out  with  anguilh  at  the  terrifying  thought  of  this  be- 
ing at  lafl  my  dreadful  lot !  Whereupon,  refolving  to  be 
honeft  at  all  adventures,  I  determined  on  a  vifit  the  next 
Monday  evening. — I  went,  I  went  again  and  again  ;  and 
knowing  my  dear  Afpafio  would  be  glad  to  hear  what 
paiTed,  I  wrote,  down  the  fubftance  from  time  to  time^ 
which  I  now  fend  enclofed,  in  the  form  of  Three  Dialogues; 
which,  when  you  have  read,  I  am  fure  you  will  pity  my 
cafe. — And,  O  my  Afpafio,  ceafe  not  to  pray  for 

Your  difconfolate 

T  H  E  R  O  N. 

P.  S.  I  expe£l  no  opportunity  to  write  you  again  till 
early  next  Spring;  when  you  may  look  to  hear  further 
from  your  Thsron,  if  on  this  fide  eternal  burnings. — God 
only  knows  how  that  will  be.    Adieu,  my  dear  Afpafio. 


DIALOGUE    I. 


ON  Monday  evening  (Decern.  \\.)  I  had  the  happinefs^ 
to  find  Piiulinus  at  home,  alone  in  his  ftudy  ;  he  re- 
ceived me  with  all  the  po'litenefs  of  a  Gentleman,  and  with- 
al! the  undifljmbled  goodnefs  cf  a  Chriftian.  After  en- 
quiring into  the  rt;!te  of  Religion,  in  Great-Britain,  when 
I  came  from  rhence ;  perceiving  by  what  was  fiid,  my 
acquaintance  with  Afpafio,  he  made  fome  enquiries  after 
him,  and  his  fcntimerits  of  Religion,  and  about  a  bock  he 
has  liiieiy  fo  ilrongiy  recommended,  (i)    V/hich  gave  me 

(i)   Mr.  MerJhaPs  Gnfpcl-Myjiery  of  Sanaijlcatlon ; 

**  njchich  1  JJjall  net  (fiys  Mr,  licweyj  recommend  in  thefilt 
of  a  critic  y  or  like  a  reader  cf  tafey  but  n^ifh  all  the  Jimp li- 
city  of  the  iveakeji  Chnjiiua  i  1  mean  from  my  own  experience* 


DIALOGUE     I. 


an  opportunity,  without  letiing  him  into  the  ftate  of  my 
Soul,  a  thing  I  was  loth  to  do,  to  bring  upon  the  board 
the  topics  I  dchgned.     Wherefore,  1  began 

Theron.  Sir,  may  I  know  your  feniiments  relative  ta 
fome  points  in  thele  books  ? 

Paulinus,  I  am  willing  you  lliould  know  my  fentiments  on 
any  of  the  dodlrines  of  Religion  ;  but  fnould  cnufe  to  fay 
nothing  of  the  fentiments  of  any  particular  author  by  name. 

Ther.  I  am  fenfible  this  is  nut  fo  deiirable,  nor  Ihouid  I 
afk  it,  but  that  1  am  not  a  little  embair-ifTcd  between  the 
fcheme  of  Religion  advanced  in  PrefiJent  Edwards's  Trea- 
tiie  on  Religious  Affections,  and  this  advanced  in  thefe 
books:  And  I  want  to  know,  what  may  be  faid  in  anfwer 
to  the  particular  arguments  of  theie  Divines.  And  1  fnall 
confider  all  you  fay,  how  pl.iin  foevcr :  for  I  defire  you  to 
ufe  the  greateft  freedom,  not  in  a  peifcnal  light,  as  dengned 
to  reflcdl  at  all  on  theie  authors;  but  only  as  dcfigned  to 
give  inftruftion  to  me.  And  if  you  could  particularly  an- 
fwer  leveral  things  1  find  in  them,  it  wouid  give  me  nit'ch 
more  fati.-fatiion,  than  to  hear  your  opinion  in  general  — 
Befides  you  know,  what  auihors  publiih  to  \\\z  world,  they 
voluntarily  fubmit  to  the  examination  of  all.  And  if  the 
good  of  mankind,  which  all  authors  profefs  to  feek,  calls  for 
a  particular  examination  of  any  of  their  writings,  they 
cannot  confiitcntly  be  difpleafed,  if  they  are  ufed  with 
candor.  I'hefe  auihors  themfelves  have  taken  the  greaieft 
freedom  to  fpeak  of  the  fentiments  of  Divines,  ancient  and 
modern.  And  I  know  m.y  deir  Afpafio  would  be  perfeftly 
pleafed  to  hear  you,  with  the  utn)oIl  freedom,  make  all 
your  remarks  and  obfervations  on  his  piece ;  for  he  is  one 

//  has  been  made  one  of  the  mrj}  ufeful  hecks  to  my  onjon  foul ;  I 
fcarce  e<ver  fail  to  receive  fpirit^ial  confchition  and Jirergth  from 
the  pertfal  of  it.  A»d  njua^  I  to  he  bamjhcd  into  fome  dcfolate 
Jfland,  poffeffed  only  of  two  hooks  befdrs  my  bible y  this  fi:^uld  be 
one  of  the  tnjuo,  and  perhaps  the  firji  that  I  ^would  chocfc.^*  See 
Mr.  Hcr'vtv's  Dialogues,  edit    3.  'Z'ol.  III.  p.  336. 

N.  B.    2'his  id  edition  of  Mr..  Her-jef  s  DnJ.  is  referred  to 

in  <what  follo'ws.      Ahd  the  6th  edition  cf  Mr.  Marpal. 

jy.JhalljTatidfor  Mr.  Hervey*  s  Dialogues  ^rjol .  1 1  J.- — ■'W,fhall 
fi  and  for  Mr,  Marjhal's  G^fpel-lShfiery ,  &c.  As  both  thefe  books 
contain  one  complete fyjiemffo  both  Jhall  he  corfidirsd  together. 


0  DIALOGUE      I. 

of  the  moft  csndid,  generojs,  gccd-natured  gentlemen  I 
ever  faw  :  Pray,  Sir,  therefore  make  no  cxcyfes,  nor  be 
at  all  upon  the  referve. 

Paul.  What  particular  points,  Sir,  do  ycu  refer  to? 

Tber.  The  nature  of  love  to  god,  of  justifying 
FAITH;  and  of  ASsuRANCii . — To  begin  with  Love  to  God. 

1  defire  to  know  what  is  the  primary  and  chief  motive, 
which  ought  to  induce  me  to  love  God.  A  view  oi  the 
ineffable  glories  of  tlje  Deity,  as  he  has  manifefted  himfelf 
in  iiis  word  and  in  his  works?  Or  a  belief  of  his  love  to 
me  in  particular  ? 

Paul.  Bef  re  we  enquire  into  the  original  grounds  oflove 
to  God,  pray  tell  me,  What  in  God  are  we  lo  love  ?  and 
how  are  we  to  love  him  ? 

I'hey.  **  The  Lord  is  not  at  all  loved  with  that  love  that 
is  QMQ  to  him  as  Lord  of  all,  if  he  be  not  loved  with  all 
our  heart  and  fpirit,  and  might.  And  we  arc  to  love  every- 
thing in  him,  his  Juftice,  Holinefs,  fovereign  Authority,  all- 
feeing  EyC;  and  all  his  Decrees,  Commands,  Judgments, 
and  all  his  doings."  (i) 

Paul.  Who  are  under  obligauons  thus  to  love  God  ? 
Saints,  or  Sinners  ?  Chriftianr-,  or  Heathens  r  Some,  or  all 
of  mankind. 

I'Ler.  All  mankind.  Even  the  Heathen,  who  are  with- 
out any  written  law  or  fupernatural  revelation,  are  obliged 
by  the  light  c\  Nature  to  love  God  with  all  their  hearts  j 
and  that  under  the  penalty  of  God's  everlafting  wrath. (2) 

Pai'.l.  If  all  mnnkind,  even  the  Heathen  world  not  ex- 
cepted, are  thus  under  infinite  obligations  to  love  God 
with  all  their  hearts,  and  to  glcrify  God  as  Gcd,  (to  ufc  the 
Apoftle's  exprefTion,  Rom.  i.  21.)  it  mull  needs  be  that 
there  is  a  ground  and  reafon  oflove  to  God  antecedent  to 
a  ccnfideration  of  bis  be"ng  our  reconciled  Father  and 
Friend  in  Jefus  Chrift.  For  the  Heathen,  millions  of  them, 
never  heard  of  Jefus  Chriil.  And  there  are  great  niuhi- 
tudes  in  the  ChrilHan  world,  who  live  and  die  without  an 
intereft  in  God's  fatherly  love  in  Chriil.  And  yet  you  fay, 
all  thefe  are  under  fuch  obligations  to  love  God  with  all 
their  heart?,  that  they  will  deferve  his  eternal  wrath  for  th« 
lead  negle<5l.  And  indeed  the  holy  Scriptures  moH  ex- 
prefsly  affert  the  fame  thing,  Rom.i.  18 — 21.  Gal.iii.  10. 

(I)  M./.2.  (2)M./.  4.  5. 


DIALOGUE     I.  ^ 

Ther,  But,  Sir,  is  it  not  impolTible  (i)  we  fhould  love 
God  before  we  fee  that  he  is  our  reconciled  Father  and 
Friend  in  Jelus  Chriil  ?  We  muft  know  that  our  fins  are 
forgiven,  and  be  well  perfuad-d  that  Gcd  is  reconciled  ta 
us,   before  we  can  love  him.  (2) 

Paul.  God  never  manifeils  himftif  as  a  reconciled  God 
and  Father,  to  any  of  the  children  of  men,  un:ii  they  are 
firfl:  reconciled  to  iiim,  and  love  him.  John  xiv.  i\.  Adts 
iii.  19.  Their  firft  love  to  God,  therefore,  mufi  of  ne- 
cclfity  begin  on  fome  other  foundation,  from  fome  other 
inducement;  or  they  never  can  begin  to  love  him  at  all. 

7W.  But  what  is  there  in  God,  that  can  induce  us  to 
love  him,  unlefs  we  firft  know  thrit  he  loves  us?  1  appeal 
to  the  experience  cf  all  true  Siints,  as  inconHitent  with  your 
fuppoiuion.  (3) 

Paul.  This  is  the  language  of  God's  law,  l^jou  Jhalt 
love  the  Lord  thy  God  iviih  all  thy  heart.  Pray,  what  rea- 
fons  and  grounds  are  there  for  this  law  ?  Anfwer  my  quef- 
tion  firll,  and  then  I  will  anfwer  yojr's.  Tell  nie  the  grounds 
and  r>?afjn5  of  this  law,  and  I  will  tell  you  wha;  there  is 
to  induce  us  to  love  God  before  we  know  that  he  loves  us. 

I'/.cr,  The  law  teaches  us,  finl  to  believe  that  God  is 
our  God,  our  reconciled  F.ither  and  Friend:  Ttjoii  jhah 
lo-ue  the  Lord  thy  God.  (4) 

Paul,  God  is  our  God,  the  God  of  the  whole  human 
race,  as  he  is  our  Creator,  our  Prefer ver,  our  rightful  Lord 
and  Sovereign,  who  has  an  entire  aid  abfolute  authority 

(i)  Should  a  lying  fell o'oj  bring  tidings  to  an  impenitent  pri- 
Joner  juftly  condemned  to  die  for  murder y  ajfuritig  hi?n  of  a 
pardon  from  bis  judge  ;  the  deluded  murderer  might  be  full  of 
love  to  his  judge  y  and  greatly  extol  his  jujiicetasnvell  as  good- 
nej's,  aud  pour  out  foods  of  tears  :  But  on  dijcerning  his  mijlake, 
he  iK/ould  fuon  return  to  his  former  temper.  God's  nature  and 
lanjij  are  juji  the  Jame^  before  he  forgives  us,  as  afters  and 
as  nvorthy  to  be  loved.  But  it  is  eajier  for  an  impenitent  fin- 
ner  to  co?nmend  God's  la-uQ^  in  a  jirm  belief  he  is  delivered 
from  the  curfe,  than  to  lo-ve  it  as  being  in  its  oven  na.tvre  holy, 
juft,  and  good.  Satan  knonvs,  it  is  no  evidence  cf  Upright- 
nefs  in  God's  account,  that  a  man  is  'very  religious  ;  if  all  his 
Religion  arij'es  merely  from  J'elfijh  conf  derations.  Job  i.  8,  9, 
10,   II. 

(2)  M./>.  21,  25.         (3)M./,  25.         (4)M./).  z5. 


10  DIALOG-UE     I. 

ov€r  US :  But  he  is  not  a  reconciled  Father  an3  Friend  to 
all  the  human  race.  Rather  the  ix.-hole  ixsorld  lieth  in  ivick- 
ednefs,  i  John  v.  19.  And  the  greateil  part  of  man- 
kind are  under  the  divine  wrath.  John  iii.  -36.  And  God 
is  avgry  'with  them  e-very  day,  his  foul  hatis  ttHtHy  and  he  /> 
nuhettittg  hi:  fivord  for  their  .iejiruiiion,  if  t Ley  repent  net, 
Pi'alm  vii.  11,  72,  and  xi.  5.  And  yet  even  while. in  fuch  a 
flate,  you  grant,  they  are  under  infinite  obligations  to  love 
God  with  ali  their  hearts ;  and  that  the  leail  defed  expoies 
them  to  eternal  d:unnation.  Nor  have  you  granted  any 
more  than  St.  Paul  exprefaly  afierts,  Gal.  iii.  10. — Now, 
pray,  tell  me,  is  this  a  reafonable  law  ? 

J'her.  I  grant,  this  law  is  holy,  jull  and  good.  (1) 

Paul.  But  then  it  will  follow,  that  there  are  reafons  and 
grounds  why  God  fhould  be  thus  loved,  antecedent  to  a 
confideration  of  his  being  our  reconciled  Father  and  Friend. 
Reafons  and  grounds  which  are  fuuicient;  which  really 
oblige  us  in  point  of  duty  :  and  therefore  ought  to  influ- 
ence us  in  pradiice.  And  if  we  are  not  iniiuenccd  by  them, 
we  are  to  blame.  Yea,  fo  much  to  blame,  you  fay,  as  to 
CiZ^zxst  God's  eternal  wrath. 

Ther.  It  is  certain,  that  all  the  perfedi©n,  gcodnefs  and 
excellency  of  the  divine  nature,  cannot  render  God  an  ami- 
able objed  to  us,  unlefs  we  know  that  he  loves  us,  and  i» 
our  reconciled  Father  and  Friend.  (2) 

Paul.  Thefiril  queftion  is  not,  whether  unregeneratc 
fmners,  while  dead  in  fm,  and  enemies  to  God,  do  actu- 
ally love  God  :  but  whether  they  ought  not  to  love  him. 
Whether  the  perfedion,  goodnefs  and  excellescy  of  the 
divine  nature  is  not  a  proper  inducement,  which  renders  it 
reafonable  and  fit:  Yea,  which  obliges;  nay,  infinitely 
obliges  Lhem  to  love  God.  I  think  you  muft  grant  this  ; 
for  how  ^\{q  can  the  law  be  holy,  jufl  and  good  ? 

Iher.  If  I  fhould  grant  that  the  perfection,  goodnefs 
and  excellency  of  the  divine  nature,  does  render  it  fit  and 
reafonable  that  we  fliould  love  God  with  all  our  hearts; 
yet  it  is  impcffible  we  fhould  love  him,  except  firft  we 
know  he  loves  us.  (3) 

Paul.  If  God  is  really  a  Being  infinitely  amiable  in  him- 
feif,  and  if  it  is  fit  and  reafonable' we  fliould  love  him  for 
the  perfection,  goodnefs  and  excellency  of  his  nature,  then 

(i)M./.  4.         (2)M./'.  25.         (3)  M.;>.  IV.  25. 


dialogue!.  it 

there  is,  yea,  there  can  be  no  difficulty  in  the  way  of  the 
pradice  of  this  duty,  but  what  lies  in  the  b^dncis  of  our 
hearts  J  and  fo,  what  we  arc  to  blame  for.  Ana  therefore 
were  our  hearts  right,  we  Ihould  \ov:  him  for  iiib  own 
lovelinefs,  (i)  and  feel  dilpofed  to  glorify  God,  as  God; 
as  the  very  Heathen  ought  to  do,  who  never  heard  of  hi» 
defigns  of  mercy  by  Jelus  Chnit.  Nay,  all  the  Heachen 
world  are  at  this  day,  and  ever  have  been  entirely  without 
cxcufe,  in  not  being  thus  alFcdcd  towards  the  inhnitely 
glorious  God  that  made  them  :  Yea,  they  arc,  for  this,  in- 
iinitcly  to  blame  ;  fo  as  to  deierve  eternal  wrath.  And  this 
is  St.  Paul's  doctrine,  Rom.  i.  i8,  21.  Nay,  this  dodrine 
is  fundamental  to  St.  Paul's  whole  fchemc  of  Religion.— 
Overthrow  this,  and  ycu  will  overthrow  his  whole  ichemc. 
For  it  is  in  this  view,  that  he  pronounces  Jew  and  Gentile, 
•ven  the  whole  world,  to  ftand  guilty  before  God,  with 
their  mouths  ftopt,  without  one  cxcufe  to  make  for  them- 
felvcs,  though  doomed  to  eternal  deftrudion  for  not  loving 
God  with  all  their  hearts.  And  fo  holy,  jull  and  good 
does  he  etreem  this  law  to  be,  as  that  it  was  needful  the 
Son  of  God  lliould  be  fct  forth  to  be  a  propici;*tion,  to  de- 
clare God's  righteoufncfG,  that  he  might  be  just,  and 
not  go  counter  to  all  good  rules  of  government  in  pardon- 
ing and  faving  true  penitents.     Rom.  iii.  9,  26. 

7/3^r.  The  Heathen  were  liable  to  deftrudion  for  their 
idolatries,  and  grofs  immoralities. 

Paul.  Yes,  and  alfo  for  their  not  glorifying  God  as 
God.  The  njorath  of  God,  fays  the  Apoitle,  is  revealed  from 
Heaven  agair.Jl  all  ungodlinrfs  :  againll:  the  lead  degree  of 
difrefped  towards  the  iahniiely  glorious  Majeity  of  Hea- 

( I )  If  our  hearts  nvcre  right,  i.  e.  'were  as  they  ought  to  he, 
*were  as  the  lanjj  requires  them  to  be,  njue  jkould  lo-ve  Gcd  for 
his  o'wn  lo'Vtlinefs  :  But  in  regeneration  our  hearts  begin 
to  be  right  ;  therefore,  then,  e^en  at  that  injiant,  lue  begin 
to  lo-oe  God  for  his  oixn  louelinejs.  For  at  that  'very  infant 
ivhen  the  vail  is  taken  from  our  hearts,  we  all  with  open 
face,  behold  as  in  a  glafs,  tJie  glory  of  the  Lord,  2  Cor, 
iii.  18,      Even  the  ia<u}  as  a  miniilration  of  death  and  con- 

demuAtion  appears  glorious,  ujer.  7.  9. But  e-very  man 

is  to  blame,  that  his  heart  is  not  rigtjt.  Tiiercn  pUaas  im- 
pojjibility,  St.  P.iul,  honjue^ucr  declares  this  kind  of  impojftbility 
tf  bi  no  txcufsi   Ram,  i,  20,   21. 


12  DIALOGUE     1. 

ven.  The  leafi  defeft  of  love  towards  Gcd,  ejQpofes  thejtt 
to  eternal  dellruttion.  This  was  the  Apoftie's  conftant 
do<J\rine,  and  a  chief  foundaticn  of  his  whole  fcheme  of 
principles.     Gal.  iii.  lo.  l^'om.i.  18,  cind  iii.  7.0. 

Tier.  But  the  Gcnriles  had  not  fo  irinch  as  heard  of 
the  way  of  faivjiiion  by  Chrirt  ;  and  mull  therefore,  if  theif 
coniciences  were  awakened,  be  in  fearful  e;<pe(?kanon  of 
eternal  wrath.  But  furely  it  muil  be  abfclutely  impofftble 
we  fnculd  love  God,  if  we  view  him,  ab  difpofed  to  punifti 
us  in  FIcll  for  ever.  Yea,  *•  if  I  look  on  Gcd  as  contrary 
to  ire,  as  one  that  hates  me  and  v/i'll  damn  me,  my  own 
innate  felf-love  will  breed  hatred  and  heart-riiings  againft 
him  in  fpight  of  my  heart."  (i) 

Paul,  That  is,  the  divine  law  is  fo  intolerably  cruel, 
that  unlefs  it  is  entirely  fet  afide  as  to  us,  we  can  never  be 
p.iciiied  tovi^ards  our  maker.  We  are  in  arms,  in  open 
rebellion,  fo  virulent  that  we  are  full  of  *'  hatred  and 
heart-rifings,"  in  fpite  of  all  reilraints.  And  we  proclaim 
in  tlie  fight  of  Keaven,  our  caufe  is  fo  juft,  that  we  can 
r.ever  lay  down  our  arms,  fall  at  the  foot  of  our  fovereign 
nnd  judify  his  law  ;  nay  we  can  never  have  one  good 
thought  cf  him,  till  firft  he  fet  afide  his  lav/,  remove  the 
curfe,  and  grant  us  Keaven  upon  our  demands.  Upon 
this  condition  v/e  will  forgive  our  Lawgiver  for  what  is 
paft,  and  be  at  peace  for  the  future.  On  this  foot 
we  will  lay  down  cur  arms,  and  be  reconciled.  Our  firit 
work,  therefore  is,  to  believe  that  God  doth  give  Chriil 
and  his  falvation  to  us,  and  is  become  our  reconciled  Fa- 
ther and  Friend.  And  this  belief  is  to  lay  the  foundation 
of  all  our  Religion.  But,  O  my  dear  Theron,  fuch  a  Faith, 
growing  up  out  of  fuch  an  unhumbled,  unfubducd  heart  as 
this,  and  a  Religion  arifing  from  fuch  a  root,  is  all  delulion, 
if  there  be  any  foch  thing  in  nature  as  delufion.  (2) 

Befide?,  tell  me,  miV  Theron,  do  you  verily  believe,  that 
God's  difpofition  to  punifti  fm,  according  to  his  holy  Law, 

(1.)  M.^.  140. 

(2)  lh~Jo  righteous  is  it,  in  the  holy  Sovereign  cf  the  nxorldy 
to  fiiffer  fuch  a  proud,  fclf  righteous  Sinner,  fo  ready  to  quarrel 
for  a  pardon,  to  be  deluded  ivith  a  falfc  perfuafon  that  he  is 
pardoned !  As  he  takes  Safan^sfde  againji  God  and  his  Laivj 
fo  God  tnay  jujily   leanje  him  in   Satan^s  pcwer,  2  Thef)'.  it, 

10,  n,  12. 


DIALOGUl     I.  13 

is  a  hateful  dirpofition  ?  And  do  you  verily  believe,  that 
God  is  an  odious  Being  on  this  account  ?  Or  do  you  al- 
low yourl'elf  to  hate  God,  for  that,  for  which  he  appears 
infinitely  amiable  in  the  eyes  of  all  the  Heavenly  world  r 
Rev.  XIX.  I,  6.  Or  is  your  heart  a  carnal,  unregenerate 
heart,  under  the  fail  power  of  enmity  againn  God  and  his 
Law  ?  Rom.  viii.  7.  It  is  certain,  what  you  fay  can  ne- 
ver be  jultified.  For  if  we  have  given  God  juit  caufe  to 
hate  and  punilh  us,  by  our  wickcdnefs,  he  is  not  the  lefs 
lovely  for  being  difpofcd  to  do  fo,  except  he  is  the  iifs 
lovely  for  being  holy  and  juil;  that  is,  the  lels  lovely,  for 
that,  in  which  nib  lovelineis  in  a  great  meafure  confiils. 

You  acknowledge  the  Law  is  holy^  juji  and  gcod,  even 
as  to  the  Heathen  world,  who  never  heard  of  a  Saviour. 
Therefore,  it  is  not  the  Grace  of  the  Gofpel,  that  makes 
t.ie  Law  good.  The  Law  is  older  than  the  Gofpel,  and 
was  hol)'y  juJl  and  goody  before  the  Gofpel  had  a  being.— 
Yea,  the  Law  had  been  for  ever  good,  if  Chrift  had  never 
died.  We  were  not  the  injured,  abufed  party  :  Chrift  did 
not  die  to  make  fatisfa^^ion  to  us,  pacify  our  angry  minds, 
and  allay  our  "  hatred  and  heart-rifingj."  The  Grace  of 
the  Gofpel  is  not  granted  to  counterbalance  the  rigour  of 
the  Law,  and  to  render  GodS  plan  of  govern;i:ent  juflifi- 
able  ;  and  fo  to  fweetea  the  imbittered  minds  of  God's  en- 
emies. God  the  Father,  was  not  a  tyraat,  nor  did  his  Son 
die  a  facrifice  to  tyranny,  to  refciie  his  injured  fubjefls 
fro.n  the  feveiities  of  a  cruel  Law.  Nay,  if  the  Law  in 
all  irs  rigour  had  not  been  holy,  jkJ}  and  good,  anieccden: 
to  the  gift  of  Chrill;  there  had  been  no  n-jed  God  fliouid 
ever  give  his  Son  to  die,  to  anfwer  its  demands.  It  ought 
to  have  been  repealed  on  Adam's  ixW,  if  too  fevere  for  an 
apoitatc  race  ;  and  not  honoured  by  the  obedience  and 
death  ot  God's  own  Son.  If  this  Law,  as  binding  on  a 
fallen  world,  is  nor,  in  itfelf,  holy,  JuJ}  -dn^  good,  g'cri- 
ous  and  amiible;  the  Gofpel  of  Chrilt  is  all  delufion.  For 
it  is  impolTible  the  Son  of  God  fhould  die  to  anKv  r  ^hc 
demands  of  an  unrighteous  Law.  It  was  wrong  he  fnouli;' 
bear  a  curfe  in  our  Head,  which  we  ouifeives  did  rot  de- 
fcrve.  Such  an  appointment  vv^ould  hava  been  in..  '  \ 
with  all  the  Divine  perfections.     If  we  view  t.i... 


14  DIALOGUE     I. 

too  fevere,  we  mufl  view  the  Gofpel  as  not  of  God  ;  if  \vc 
will  be  confident  with  ouncives.   (i) 

Therefore,  you  and  1  muft  approve  the  Law  as  holy, 
juft  and  good,  glorious  and  amiable,  with  application  lo 
ourfelves,  before  we  can  with  all  our  hearts  believe  the 
Gofpel  to  be  true.  And  therefore,  not  a  beiief  of  Gcd's 
love  to  us,  but  a  view  of  the  inhnite  loveiinels  of  the  Di- 
vine Nature,  niufl  rcconciic  us  to  the  Divine  Law. — Nor 
does  this  reafoning  attempt  to  prove  an  impcflibihy  ;  but 
rather  it  demonibates  the  abfolute  necefi)ty  of  regenerati- 
on, as  antecedent  to  the  firil  ad  of  Faith  j  a  dotinne  your 

(l)  In  Mr.  H:r'vey*s\'X..  Dialogue  j  Vol.  II.  p.  \6.  edit.  \Ji. 
J^ffafia  ha'ving  cited  the  ivords  ef  the  yjfojfle,  io  prcxe  tjts 
point :  As  m^ny  as  arc  of  the  works  of  the  Law,  are  under 
the  curfc.  Gal.  Hi.  lo.  I'beren  obje^s,  and  Aj'pajio  anjkvers 
as  fsilrws. 

"  Thcron.  Under  the  curfe  /  kecufe  our  attempts  to  obey, 
though  faithfully  exerted,  are  attended  nvtth  dtfecis  !  Is 
net  this  unreafonabh  and  Jhocking  t  XJureafcnable  that  the 
G»a  of  fuftice  Jhculd  tjiablijb  a  Lwm  ofjuch  corfummatt  per- 
fe£iicn^  as  no  child  of  Adam  can,  e'ven  ivith  his  utmcji  ajjidiri- 
ty  end  cere  y  fulfil  Shocking  y  t':at  the  God  of  Mtrc}  jhould 
thunder  out  fo  fe-vere  a  denunciation,  on  the  leaf  inadvertent 
breexh,  en  eviry  una'voidc.ble  failure  I — This  exceeds  the  re- 
lentlefs  rigour  of  Draco,  <ir  the  tyrannical  impoftions  of  the 
Egyptian  tcjk-mafers.  Draco  is  faid  to  ha^ve  'vcritten  his 
Lini's  in  blood.  1  et  he  ne^vsr  enudied  fuch  inflitutions,  as  ixere 
abfolutcly  too  ftrid  and  Gijfcy.lt  to  be  obfer^'ed.  And  though 
the  Egyptian  tojk-mcfers  infifed  upon  the  full  tale  of  bricks 
ivithtut  allo'j.ihg  the  necefaty  pre  portion  rfjiratv,  yet  the  pun- 
ijhment  they  i/fudUd,  njoas  incomparably  ifj's  than  everlafiing 
defruclion:' 

♦*  Afpafio,  Had  God  Almighty's  defgn  in  deli-veri?ig  his 
Laiv  to  fiiHen  7Hankind,  been  to  propound  the  means  of  their 
jujtifcation  y  your  argumefit  nvould  have  been  valid,  and y out' 
inference  undeniable.  But  the  Supreme  legifator  had  a  -jery 
different,  a  far  more  myjierious  end.^'  'It at  is.  he  defgned  the 
Lavj  to  be  our  fchoclm alter,  to  bring  us  to  Chriji.  As  Afpafo 
goes  en  to  Jbe-'OJ,  p.  i8,  19,  2C — ivitbcut  once  thinking,  that 
if  the  Laiv  antecedent  to  a  corf  deration  cf  the  inter pcjiticn  ard 
fleath  (f  Chriji ,  voas  a  cruel  Ltiiy,  like  that  vjoich  the  Egyp- 
.^OK  taf-majiers   urged^  it  ought  to  have  been  repealed.     It 


DIALOGUE     I.  15 

author  does  not  believe  :  (i)  And  yet  a  dodrine  plainly 
taught  in  Scripture.  Joh.   i,  12,  13. 

Ther.  Whatever  we  may  do  in  fpeculation,  when  at  e.3.{Q. ; 
it  is  impoflible,  under  a  lively  itwi^  of  tne  dreadfalnefs  of 
eternal  damnation,  that  we  ftiould,  with  applicucion  to 
ourfelvcs,  approve  in  our  very  hearts,  the  Law  in  all  its 
rigour,  as  holy,  juji  and  good^  as  being  really  amiable  and 
glorious  in  itfelf,  till  we  know  we  are  delivered  from  its 
Curfe. 

Paul.  If  the  Law,  in  all  it  rigour,  is  not  holy,  juft  and 
good,  glorious  and  amiable,  before  we  arc  delivered  from 
its  curfe,  'tis  a  pity  the  beloved  Son  of  God  was  obliged 
to  die  to  aafwer  its  demands.  'Tis  a  pity  that  a  bad,  a 
hateful  Law  fliould  be  lo  infinitely  honoured  in  the  fight  of 
the  wiiole  intelligent  fyilem. — 'Tis  a  pity  God  ever  made 
it — a  greater  pity  he  fuffcrcd  it  to  fland  unrepealed.  But 
thegreateH  pity  of  all  that  he  gave  his  Son,  his  only  be- 
gotten and  well  beloved  Son,  worihippcd  by  all  the  hofts 
above,  to  die  upon  the  (hamcful,  painful  Crofs,  to  anlwer 
its  demands.     The  Gofpcl  opens  a  fold  and  gloomy  fcenc 


ncur 


ivas  a  dijhonour  to  Gcd  to  make  it,  and  a  greater  diftjc 
Jit  II  to  appoint  his  Son  to  auj'ixer  its  demands.  A  or  is  a  cruel 
La^wfit  to  be  a  fchc4hnajier  in  God's  -ucorld  :  orjuited  to  teach 
us  any  thing,  but  to  hwve  hard  thoughts  of  God.  And  yet  Af- 
pafio  zoes  on  to  fay  (page  21)  '*  Rather  than  the  Divine  Lan/j 
jhould  Icje  Its  Kxjnour,,  e^a^.r.  „...^  c^^«.^, ,  «-^^  -xcere  laid  in  ajhcs  5 
the  ancient  ivorld  'ivas  dcjiroyed  ivith  a  deluge  y  the  prefent 
frame  of  Nature  are  defined  to  the  flames,  and  all  its  unholy 
inhabitants  muji  be  doomed  to  Hell.  Nay,  rather  than  that 
the  leafl  tittle  Jhould  pafs  unaccotnplijhed,  its  curfe  has  been  ex- 
ecuted on  God's  czun  Son,  and  all  its  iujuntlions  have  been  ful- 
filled in  the  perfon  of  Jefus  Chrifi.''  Fery  true,  but  dees  net 
all  this  demcnjirate,  tr.at  the  Laxv  ivas  not  too  fe-vere and flriSi 
but  perfeaiy  holy,  jull  and  gQd^.: — A  glorious  Law.  2  Cor, 
Hi.  7.  And  that  previous  to  the  confdcration  of  the  Grace  of 
the  G.fpel.  Had  the  Lanv  been  in  itftlf  bad,  the  death  of 
Cbriji  could  not  have  made  it  good.  Therefore,  it  ixas  not 
"  G»d's  deftgn,''  that  the  La-vu  jhould  be  our  fchoolmafler,  that 
made  the  Laiv  good  :  But  it  ^as  in  //A//' holy,  juft  and  good  ; 
and  therefore,  it  tvas  ft  to  be  our fchoclmajler. 
(0  M.p.  135. 

C  Z 


l6  DIALOGUE     I. 

to  all  the  inhabitants  of  Heaven,  if  the  Law  is  not  a  glorious 
Law.  You  may,  O  my  Theron,  be  ravilhed  to  think 
Chiift  died  for  you,  let  the  Law  be  good  cr  bad  j  but  you 
can  never  acquiefce  in  the  Goipel  v  ay  of  life  by  the  blood 
ol  Chritl,  as  honourable  to  Gcd,  till  tiic  Law  firit  appears 
glorious  in  your  eyes:  but  rather  (forgive  me,  my  friend) 
1  fay,  you  will  rather  feci  the  heart  of  an  inhdel  in  your 
breall.  You  may  be  ravillied  to  think  Chrift  died  for  you  ; 
although  you  conceive  of  God  the  Father,  as  ailing  ih« 
p^rt  (Heaven  forbid  the  bkfphcmy)  1  fay,  as  ading  the 
p:trc  cf  a  tyrant  in  the  whole  affair.  But  then,  who  can  be 
so  Itupid,  as  to  believe  the  Son  of  God  died  a  facrifice  to 
tyranny  :  **  If  you  are  fafe,  you  care  not  how."  Is  this 
your  heart  ?  If  fo,  you  are  quite  an  infidel. — Indeed,  this 
is  the  heart  of  every  natural  m.an  ;  and  it  is  equally  true, 
that  every  natural  man  is  under  tiie  reigning  power  of  in- 
fidelity. No  7nan  can  fay,  that  Jtj'us  is  the  Lord,  but  by  the 
Holy  Ghoji.  I  Cor.  xii.  3.  I'Vhojoe-ver  belic-ueth  that  "J ejus 
is  the  Chriji,  is  born  cf  God.  1  Joh.  v.  i*  See  alfo  Rem. 
X.  9.     1  Joh.  iv.  15.  (i) 

( 1 )  The  external  Enjidences  of  Chrifliauity  way  induce  tnen 
to  fiich  a  belief  cf  the  Gofpel,  as  that  they  dure  net  renaince 
it,  though  they  do  not  like  it  j  but  --ivill  net  gi^ve  a  heart- fatis- 
Jying  ccuuiSiion  of  its  truth  j  fo  long  as  it  feems  to  contain  a 
fyfem  of  drf/rinrt  incon/tftent  <vjith  the  moral  ttr,f>-y*'^''^'  -i*'  '^■'•'^ 
But  atfrjlfght,  it  appears  inconfftei.t  nvith  the  moral  perfec- 
tions rf  Gody  to  gi-ve  his  Son  to  die  in  cur  fie  ad,  to  anfn.Ktr  the 
demands  of  a  Lanv  in  its  oivn  nature  toofe-v  •■^.  So  long,  there- 
fore, as  the  Lanx)  appears  in  this  light,  no  man  can  htarlily  be- 
liei-e  the  report  of  the  Gofpel,  Gal.  iii.  lo,  i-j^.—  And  this  is 
cne  reafon,  that  all  unregencrate  men,  nx-ho  in  Scripture  are 
confidered  as  enemies  to  Gcd' s  La^  (Rom.  'viii.  7,  9.^  are  re- 
frefented  as  not  biUe-zmg  the  Gofpel.  (\  John,  -j.  \,^c.  &c.J 
Jnd  this  fhe-jjs,  hen:  cur  unbelief  of  the  Gcfpel  arijes  fern  cur 
enmity  againfi  Gcd  and  his  Lanv  (John  'vii.  1 7,  and  'Viii.  47.J 
andfo  is  truly  criminal,  fjohn  iii.  1 8,  19,  20,  zi— And  this 
accounts  for  the  fearful  appreherfions  of  eternal  dejlrudlicn  fo 
common  to  aivakened  Sinners,  n.vho  begin  to  Jee  their  fate  by 
Lmriv,  but  as  yet  do  not  appro-je  the  La^v  as  holy,  jurt  ar  d  gfod. 
//  is  not  Jh-ange  their  fears  run  fo  high,  nvhen  they  do  not  be- 
lieve the  Gofpel  to  be  true— And  this  accounts  for  the  aptnefs 
of  awakened  Sinners  to  catch  hold  offalfe  hopes,  and  build  on 


DIALOGUE      I.  jy 

Wherefore,  the  awakened  Sinner,  under  a  live'y  fenfe  of 
the  dreadfiilnefs  of  eternal  damn-tion,  with  part  .ular  ap- 
plication to  himfelf,  mull  (thrpugh  the  icgenerat  ng  influ- 
ences of  the  holy  Spirit)  be  brought  to  ipprove  thj  law,  in. 
all  its  rigoui:,  as  /poIy,  jufi  and  gooA,  as  being  re  illy  ami- 
able and  glorious  ini'.felf-',  before  hs  ca  i  'io  n^uch  33  btlieve 
(in  Scripture-fenfe)  the  Gofpel  to  be  trje.  1  ill  this,  every 
man  has  the  heart  of  an  InfiJel.  Yea,  till  this,  ev^ry  man 
is  as  much  of  an  enemy  to  the  Gofpel  (rightly  und.riii.cd) 
as  to  the  Law. 

Here,  my  dearTheron,  here  lies  the  greit  difficulty  of  m- 
bracing  Chriilianity.  This  fets  the  world  ag.  init  it.  Their 
hearts  hate  it,  and  their  wits  and  pens  are  in  a  m:inner 
conllantly  employed  to  banifh  it  from  the  face  of  the  E<irth. 
All  the  chief  errors  in  Chrillendoin  grow  up  from  a  fecrec 
hatred  of  God's  holy  Law.  But  all  their  elaborate  volumes 
are  confuted  with  this  fingie  fentence  :    Chi  iji   L^vcd  the 


falj'c  foundations  :  as  they  are  blind  to  the  only  true  ivay  of  ef- 
capc  hy  fe/us  Chriji.  And  this  Jhe-ivs  honxi  prepcferous  it  is, 
to  think  to  per  fund e  Sinners  to  come  to  Chrifty  and  truji  i;t  himr 
before  fir  ft  they  appro--ve  the  la-vj  h\-  -which  they  (land  condemned^ 
T'hey  may  be  deluded  by  falfc  fuggefions  and  falfe  joys  ;  but 
they  -ivitl  ne-ver  believe  the  Gojpel  to  be  true  -xvith  all  their  hearts, 
till  firfi  they  approve  the  la-i<j.  Regeneration  mufi  be  before 
Faith.  ("John  I,  12.  13.^^  As  to  the  unthinking  multitude,  ivho 
bclie-ve  any  thing  they  hnotv  not  ^u^hy  ;  they  may  belie-ue  the 
Gofpel  jufi  as  the  Mahometans  belie^je  their  /ilcoran,  merely 
becaufe  their  fathers  believed  it  before  them.  But  no  thinking 
confederate  ?nan,  ivho  has  a  right  doSlrinal  underfianding  of 
the  Gcfpcl-plany  can  ever  belie-~je  it  n/sith  all  his  heart,  or  cor- 
dialh  acquiefce  in  this  <zvay  of  life  3  till  by  feeing  the  glcry  of 
the  God cf  Glory,  hj  approves  the  Laxu  as  holy,  juft  and  good  ; 
and fo  is  prepared  to Jce  the  ^j:ifdoin  of  God  in  the  death  cf  h'rs 

Son. See  Mr.  Ed^-ards  on  the  Affeciions,  p.    182,    199,  en 

the  nature  cf  Faith. — ^ee,  alfo.,  Mr.  Edtvards  on  the  Freedom 
of  the  IV ill,-  in  'zvhich  all  the  objections  cf  the  Arminians  again fi 
the  divine  Lanv,  as  requiring  more  of  us  than  nve  can  do.,  are 
fapped  at  the  foundation.,  fee  page  159,  177.  See  alfo  the  Au' 
therms  7Vue  Religion  delineated,  ivherein  his fentiments  relative 
to  the  7iature  cf  La^v  and  Gofpel  nay  be  fen  more  at  large,  and 
objections  anjvjend.    As  alfo  in  his  Sermon  on  GaL  Hi.  24. 

C3 


l8  DIALOGUE      I. 

Laiv  in  all  its  }-igour,  and  felt  it  lucis  holy,  juft  and  good, 
or  he  -jjould  never  hwoe  left  his  Father'' s  bcfom  to  die  upon  the 
Crojs,  to  anfwer  its  demands.  Antinomians,  Neononiians, 
Arminians,  Szz.  mud  all  give  up  their  various  fchemes,  or, 
if  they  will  be  confillent  wiih  themfelves,  go  off  into  open 
infidelity.  For  the  Law  in  all  its  rigour  is  right,  and  glo- 
rious too,  or  the  Son  of  God  had  never  died  to  anfwer  its 
demands,  (i) 

( 1 )  If  Infidels  triumph  tofeeprofejfed  Chrijiians  adnjancefuch 
ahjurd  and  incoifficnt  fche?nes,  they  may  do  --vcell  to  rememler, 
I  hat  the  -very  Jpirit  of  enmity  to  God  and  his  La-i\j,  nxhich 
produces  thef  jad  ejfeds  among  prof eJJ'ed  Chriftians,  hath  led 
ti.  em  fill  further,  e-ven  to  give  up  di-vine  Re-velation  itfelf. 

Perhaps^  firil,  the  Arminian  fpirit  n.\jrcught  in  their  heart s^ 
tind  they  -TCfr^  (in  their  o-xvn  fancy  J  iifallibly  certain,  that  it 
is  not  juji  that  God  ihould  require  more  of  his  Creatures 
than  they  can  do,  and  then  damn  them  for  not  doing, — The 
next  ftep,  they  denied  the  Atonement  of  Chrill,  and  commenced 
Socifiiar.s  i  for  it  appeared  ahjclutcly  incredible y  that  the  Son 
of  God fiocidd  die  to  anfuoer  the  demands  of  an  uvjujl  La-iv. — 
But,  l^'fily,  ivhen  en  further  confederation y  they  find  that  the 
Old  and  Nevj   Tefiaments  both  join  to  teach y  that  Curfed  is 
every  man  that  continueth  no:  in  all  things  written  in  the 
bock  of  the  Law  to  do  them  (Deut.xx-uii.  26. — Gal. Hi  y  10.  J 
and  find  that  it  is  offertedy  that  Chriil  was  made  a  curie  for 
us,  10  redeem  us  frcm  this  very  curfe  (Ver.  13^,  even  from 
the  nrath  to  come,  (\  Thcf  i.   10. J  and percei've,  that  the 
docirine  of  Atonement  is  fo  uni-verfally  ini'-:r  ought  into  the  ivhole 
of  di'vine  Re--vchttion,  that  it  cannot  poffibly  hefet'eredfrom  it; 
and  yet  confedcr,  that  if  Chrifi  died  to  anjnxier  the  demands  of 
the  La^,  the  Lavj  jnufi  be  juppofed  to  be  holy,  juft  and  good, 
in  all  its  rigour  ;  a  point  they  never  can  belie-ve  :   Therefore,  to 
extricate  the;nfel<ves  out  of  all  difiicidties  at  once,   (bold,  dar^ 
ing  rebels  to  God,   that  they  be  I J  jict^.vithfianding  all  the  in^ 
fallible  e-viderccs   God  has  gi-ven  to  its  truth,  they  run  the 
drecdful  ^enturcy  to  gi^e  up  the  Bible   itfelf      They  had  ra^ 
ther  turn  profcffed  Infidels,   than  cwn   the  dinjinc  Lanxj  to  bt 
holy,  juft  and  good.     And  then,  fo  inccnfefient  are  they,  they 
pretend  to  make  the   Law   of   Nature  their  only  rule.      Net 
confidering  that  their  enmity  to  the  Law  of  Nature,  the  true 
and  real  Law  of  Nature,  hath  driven  them  tc  this  dreadful 
Unoth, 


DIALOGUE     I.  19 

7%er,  But,  Sir,  is  rot  what  fome  fay,  agreeable  to 
Scripture,  reafon  and  experience,  t^/z.  that  as  our  enmiiy 
againll  God  arifcs  from  conceiving  him  to  be  our  enemy, 
fb  we  can  never  be  reconciled  to  him,  till  we  firit  ice  und 
are  periuadcd,   that  he  loves  us.  (i) 

Paul.  With  your  leave,  Sir,  I  will  venture  to  afhrm,  that 
this  fcheme  is  contrary  to  Scripture,  reafon  and  the  uni- 
verfal  experience  of  all  true  Saints. — As  to  the  experience 
of  all  true  Saints,  we  have  that  in  the  plainell  Lnguage, 
defcribed  by  an  infpired  writer,  2  Cor.  iii  18  li  e  all 
njuith  open  face,  beholding  as  in  a  glap  the  glcr)  (f  the  Lord, 
are  changed  into  the  fame  image.  A  light  of  tne  glory  of 
God  is  what  moves  us  to  love  him.  Love  to  God  is  th;it 
image  of  God  we  are  changed  into.  Tiie  image  of  God 
chieriy  conlills  in  love,  as  all  own.  And  tliia  is  produced 
by  a  lenfe  of  GoJ's  glory,  as  the  infpired  Apofde  affirms. 
— Befides,  this  fcheme  is  contrary  to  the  whole  Tenor  of 
Scripture,  which  every  where  teaches,  that  thcfe  who  are 
enemies  to  God,  are  udually  in  a  ilate  oi condemnation  (j"oh. 
iii.  18.)  and  of  li^rath,  (ver.  36)  and  never  can,  nor  will 
be  received  imo  the  divine  favour,  till  they  repnjt  zixd  are 
converted,  (Afts  iii.  19.)  till  they  turn  to  God,  (Pov.i.  23,  24. 
— Ezek.  xxxiii.  11.)  and  are  reconciled  to  him  through  fejus 
ChriJ}.  (2  Cor.  v.  20 — Luke  xiii.  3,  5.)  And  indeed  a  true 
jullifying  Faith  comprifes  all  tins  in  its  very  nature,  in 
its  very  firft  ad. — Belides  if  one  fhould  be  fo  deluded,  as 
to  believe  God  was  reconciled  to  him  while  im.penitent, 
and  out  of  Chrifl:,  this  belief  would  not,  could  not  bring 
him  to  love  God.  'Tis  true,  fuch  an  one  might,  like  the 
carnal  Ifraelitcs  at  the  fide  of  the  Red -Sea,  be  full  of  joy 
and  love,  arifmg  merely  from  felf  love.     A  kind  of  love. 

The  fool  faith  in  his  heart,  there  is  no  God.  Did  man- 
kind really  believe  that  there  is  a  God  of  infinite  Glcrjy  they 
could  net  but  be  con-uinced  thai  they  are  really  urdcr  infrAte  ob- 
ligativns  to  lonje  him  as  fuch y  <TA:ith  all  their  hearts  ;  and  that 
the  leaf}  defcd  dcferues  his  everlaj}:ng  nvrath.  But  a  fallen 
Kvorld  are  dead  to  Gody  blind  to  bis  beauty,  and  enemies  to  his 
La-iv  j'  as  ail  their  reafcningSy  and  all  their  condu^l  join  to 
prc=ve. — So  that  Aiheifm  is  the  root  cf  all  errors  ;  and  enmity 
to  God  and  his  La^^Jbuts  cur  eyes  againjl  th$  Truth,  and gi'vcs 
h'fdc.lity  a  reigvir.g  pox-jer  over  tur  hearts' 

(1)  M./.  25,  26,  27,  140. 


20  DIALOGUE!. 

which  ha*^  in  it  nothing  of  :he  nature  cf  true  love  to  God: 
but  is  corfiilcnc  with  a  reigning  enmity  againft  him. 

Ther,  But  if  our  cnmiiy  .'igainll  God  arifes  fr(  m  con- 
ceiving him  to  be  our  enemy,  remove  the  caufe,  and  the 
effed  will  ce.ife.  if  wc  view  him  as  our  reconciled  Faiher 
and  Friend,  the  occafion  of  our  enmity  being  removed,  our 
enmity  will  ceafe,  and  we  fnall  naturally  love  him. 

Paul.  Right,  Theron,  you  fay  true,  if  that  be  the  only 
c.iufe  qf  our  enmity,  this  will  eiieftually  remove  it.  Nor 
fhall  we  need  to  be  born  again  (John  iii.  3.)  or  to  have  any 
new  principle  of  di'-vine  ///(f  communicated  to  us.  (John  iii. 
6 — Eph.  ii.  5.)  But  from  the  principles  of  Nature  we  may 
love  God  thus  (Mat.  v.  46  )  and  the  regenerating,  fandi- 
f;/ing  influences'of  the  holy  Spirit  will  be  wholly  necdlefs. 
The  vail  need  not  be  taken  from  our  hearts,  that  we  may 
behold  the  Glory  of  God  (2  Cor.  iii.  18.)  Only  let  God 
declare  that  he  loves  us  and  al!  is  done.  And  if  he  was 
our  enemy  before  we  turned  enemies  to  him,  it  feems 
proper  and  meet  he  lliould  declare  himfelf  to  be  reconciled 
firft.  Be  fure,  as  this  will  put  an  end  to  the  whole  ccntrc- 
verfy  between  him  and  us,  and  fet  all  things  right.  And 
one  would  think,  that  the  God  of  peace  would  not  be 
backward  to  make  fuch  a  declaration,  in  the  moll  explicit 
manner,  to  all  the  human  race,  and  that  without  the  inter- 
pofition  of  a  Mediator,  if  indeed  he  became  an  enemy  to 
the  human  kind  before  we  turned  enemies  to  him.  But  if 
the  human  kind,  without  the  leaft  provocation  turned  ene-  *^ 
mies  firrt,  and  without  any  reafon  revolted  from  their  right- 
ful Lord  and  Sovereign,  and  when  God  infinitely  deferved 
their  higheft  love,  joined  in  open  rebellion  with  Satan, 
God's  avowed  foe;  and  if  this,  Oiir  infinitely  unreafonable 
enmity  is  now  the  refult  of  the  very  temper  of  our  whole 
heart,  even  of  a  fixed  contrariety  of  naiure  to  God,  his 
Law  and  Government,  which  yet  are  fauitlefs,  yea,  perfect- 
ly holy,  jiift  and  good  {^om.  vii.  12.  and  viii.  7.)  It  is  in- 
finitely unreafonable  that  God  fliculd  forgive  us,  till  we 
acknowledge  this  is  the  cSt,  and  approve  his  Law,  by 
which  we  Itand  condemned,  in  the  very  bottom  of  our 
hearts.  (Luke  xviii.  13.)  Nor,  till  we  do  this,  can  we 
pcfiihlv  look  to  God  through  jcfus  Chrift  for  pardon,  as 
ahiol'jtclv  of  mere  free  Grace.  Without  which,  the  Righ- 
teous Monarch  of  the  Univerfc  has  declared,  we  never  fhall 
be  forgiven.  (Rom,  iii.  24.-^Mar,  xvi,  16.)  jput  howcoii- 


DIALOGUE     I.  21 

trary  to  reafon  is  it,  to  fuppofe  that  God  became  enemy  to 
the  human  kind  firll,  and  tiiat  ail  our  enmity  ariles  Trom 
conceiving  him  to  be  our  enemy >  as  though  ibmc  fault 
were  originally  on  God's  fiJe,  before  we  revoli-cl  from 
him.  AnU  (o  if  he  would  no^v  but  become  our  friend  and 
love  us,  we  ihould  love  him  without  aay  more  ado.  What 
need  then  of  the  death  of  his  Son  ?  Or  what  need  uf  the 
fiindifying  influences  of  his  Spirit  ?  If  he  was  our  enemy 
iirll,  he  may  well,  without  a  Mediator,  declare  himfelf  re- 
conciled. And  this  will  put  an  end  to  the  whole  contro- 
verfy.  A  (hocking  fcheme  of  ileligion,  this  !  But  ihock- 
ing  as  it  is,  and  as  reludiint  as  you  m.'.y  be,  to  own  it  in 
tills  Ihocking  drefs  ;  yet  you  mull,  my  Theron,  adhere  to 
it,  if  you  would  be  confident  with  yourfelf,  or  cife  give  up 
your  darling  point.  For  if  we  are  enemies  to  God,  in  the 
temper  of  our  minds,  previous  to  one  thought  of  his  be- 
ing our  enemy,  a  perfuafion  of  his  love, 'tis  fclf  evident, 
will  never  recoacile  us  to  him. 

7Wr.  Underlcand  me  right.  If  we  were  to  love  God 
primarily  and  chiefly  for  his  own  excellencies,  a  mere  per- 
luafion  of  his  love  to  us,  I  own,  would  not  be  fufticicnt  to 
bring  us  to  this.  But  you  are  fenfiblc.  nr,  that  many  look 
on  this  notion  of  loving  God  fov  himfelf,  as  a  mere  chi- 
mera. What  makes  God  appear  lovely  to  us,  U  a  belief,  an 
afTurerl  perfuafion,  that  our  flns  are  blotted  out  :  and  that 

love  to  us.     ( i) 

Paul.  But  what  warrant  has  a  Clirift-lefs  iinner,  while 
an  enemy  to  God,  to  believe  that  his  fms  are  blotted  out  ^ 
Or  if  he  does  believe  fo,  and  is  raviftied  with  his  delufion, 
how  can  you  prove  this  raviihment  is  of  the  nature  of  true 
Holinefs  ?  The  Devil  can  thus  delude  and  ravilh  a  poor 
Sinner:  But  has  Satan  power  to  beget  divine  Grace,  and 
real  Holinefs  in  the  heart? 

7'/.^er.  But  if  the  Word  of  God  is  full  on  my  fide,  this 
mud  determine  the  point. 

Paul.  Amen  !  I  jt)in  ifl^ue  here,  with  all  my  heart.  Nor 
fliall  any  other  writings  ever  determine,  for  me,  any  of  the 
do6lrines  of  Religion. 

T^cf.  It  is  expreflly  written,  as  the  experience  of  all  the 
Saints  in  the  apoftolic  age,  in  i  John  iv.  i6.  f^^e  /;ave  ktio%{jn 

(i)  7!/./.  266,  140. 


22  DIALOGUE!. 

and  belU'ved  the  lon;e  that  God  hath  to  us.  And  it  follows  in 
ver.  19.  IVe  lo^je  him  btcauje  >:e /irji  lo-jed  us.  in  thclc  two 
vciies  our  whole  Ichcme  is  expreiied  inthcplaincft  m*nncr. 

Paul.  Yes,  and  it  is  as  cxp.-efsly  written  in  James  ji.  21. 
Was  not  ourFatherJbrahamjvJiijitdby  itcrlsF  And  it  is  added, 
with  reipc<5t  to  all  good  men,  vcr.  24.  Ye  fee  then  yboiv  that 
hy  I'jorks  a  man  is  jujiif.idy  and  not  by  Faito  only.  And  ia 
thefe  two  veries  our  whole  fchcme,  lay  the  Arminians,  is 
exprCiTed  in  the  plaineil  manner. 

7'her.  VVc  are  not  to  be  carried  away  by  the  mere  found 
of  words  in  a  fingle  text  of  Scripture  or  two,  to  notions 
contrary  to  fche  wiiole  tenor  of  the  facred  Yokme.  This 
is  the  way  of  liereticks,  who  thus  rxr.y?  the  Scriptures  to 
their  o~a>n  dcjiruiiicn.  (2  Pet.  iii.  1^6. )  V7e  are  rather  by 
viewing  the  context,  raid  comparing  Scripture  with  Scrip- 
ture, 10  fcarch  for  the  true  meaning  of  tlie  infpired  writer. 
My  ue*r  Afpafio  has  fet  thofe  woras  of  St.  James  in  their 
proper  light,  and  proved  that  they  are  not  at  all  to  the 
purpofe  of  the  Arminians,  (Vol.  I.  p.  268.)  And  indeed, 
1  wonder  how  men  that  ever  faw  their  own  righteoufncfs 
to  be  as  filthy  rags,  (hould  ever  think  of  perverting  the 
ApolUe's  WL-rds  t:-  ;♦-  iTiciiuing,  it  is  plain,  he  never  intended. 

i'aul.  You  fpeak  v^ell,  my  dear  Theron,  and  I  wonder 
how  men,  who  are  uaily  **  with  open  fuce  beholding  as  in 
a  {^lafs  the  elory  of  the  Lord,  and  ^re  cbanred  into  the 
^•amc  imsgf'liui/i  ^.^.;  v^  ir.--j'  ^.  -i._  cV:,^-  ^r  ^u. 
Lord,"  lliould  ever  think  of  putting  fuch  a  fenfe  on  thofe 
words  of  St.  John.  A  fenfe,  it  is  plain,  he  never  intended, 
neither  came  it  into  his  heart.  Indeed,  1  hope  fome  men's 
hearts  are  more  ortiiodox  than  their  heads.  However,  let 
that  be  is  it  will ;  for  it  docs  not  belong  to  you  nor  me  to 
judge  the  f^atc  of  men's  fouls:  God  only  knows  their  hearts: 
With  God  we  leave  them  :  Yet  their  notions  of  Religion  we 
iiTiy  examine,  compare  with  Scripture,  and  pals  judgment 
upon.  Here  we  have  a  good  right  to  judge. — Wherefore, 
let  us,  obferving  the  rules  of  inierprccing  Scripture,  which 
you  have  hinted,  rules  which  all  parties  mull  allow  to  be 
good :  let  u^,  I  fay,  impartially  examine  thofe  words  of  the 
Apollle,  in  i  John.  iv.  16,  19,  which  you  juft  now  refer- 
red to,  as  clearly  exprefling  your  whole  fcheme  — Here  my 
dear  Theron,  here  is  the  bible  ;  take  it,  and  read  the  Epif- 
tle  through  ;  and  when  you  have  done,  tell  me — who 
are  tiiey,  what  is  ths  chara(^er  of  the  men  who  ufe  thi§ 


DIALOGUE!.  1^ 

confident  language  :  "We  have  known  and  believed  the  love 
thut  Goa  haiti  to  us."  Were  chey  b-inis  or  omners  ?  Did  thej 
know  the/  were  tiicchiidien  of  God,  or  were  tney  doubtful  ? 
Did  tney  know  chey  were  in  a  good  ellate  by  being  conf- 
cious  of  lanctif;ing  operations  in  their  own  breaih  ? 

7'/jer.  1  nave  re.id  uic  iLpiihe — I  grant  they  knew  they 
were  the  chitdren  of  God,  and  Jieirs  of  eternal  Glory. 
— Tney  uid  not  merely  liop*  this  was  the  c  ife  ;  but 
they  were  certiin  of  it:  They  knew  it.  (chap.  iii.  i,  2.) 
And  they  kne\\'  it  by  fuch  evidencrs  as  theie.  iJscaule  they 
knew  God,  loved  hiiii,  and  kept  his  comm.inds,  (cnap.  ii. 
3,  4.  5.)  imitaied  tiie  example  of  Chriil,  (ver.  6.)  lov^d 
the  bietiiren,  (ver.  10.)  as  bearing  ihc  image  of  Gv;d  (chap. 
V.  I.)  had  overcome  tne  Prince  of  Darknel^  (chap.  li.  ver. 
13  )  \ere  weaned  from  the  wortd  (ver.  15.)  had  fuch  di- 
vine iilurninaiions,  as  cnkbled  them  to  undcriUnd,  and 
confirmed  them  in  the  belief  of  the  great  dottrines  of  ke- 
ligicn,  fo  that  it  was  impoirible  they  ihould  be  feduced 
(ver.  19,  27  )  purified  thcmielves  af:er  the  pattern  ofChrift 
(chap.  iii.  3.)  lived  in  no  fin,  (ver,  6.)  vca,  could  not  live 
in  fin  (ver.  9.)  made  (andihcaiion  their  criterion  of  a  good 
eftate,  (ver.  10)  looked  upon  all  that  were  without  it  as 
children  of  the  Devil  (ver.  10.)  they  were  governed  by  di- 
vine Grace  in  their  condud  tos^ards  their  brethren,  (ver. 
18,  19.)  and  made  it  their  bufinefs  to  do  the  things  Wiiich 
wc.-e  phii{ing  m  the  fight  of  God:  (ver.  22.)  in  a  word, 
they  were  ccnfcious  to  (he  fandlifying  operations  of  God's 
Spirit,   which  dwelt  in  them  (ver.  24.)  &c.  i5fc. 

Paul.  Now  tell  me,  O  my  Theron,  might  not  thefe  men, 
on  good  grounds,  and  with  a  fafe  wcirrant,  fay,  We  have 
known  and  bciicvcd  the  love  that  God  hath  to  us.  They 
knew  they  were  the  children  of  God,  and  entitled  to  eter- 
nal glory.  They  knew  they  wejc  of  the  number  of  the 
Eled,  the  fhcep  for  whom  Chrift  died  wiih  an  abfolutc  de- 
fign  to  iuve.  Th:'y  knew  all  this,  not  by  believing  it 
without  any  evidence  from  Scripture,  fenfe  or  reafon  ;  but 
they  knew  ail  this  by  evidences  which  pafs  for  infallible 
in  the  court  of  lie  iven  :  Evidences  which  they  knew,  and 
we  know,  the  Judge  will  pronounce  to  be  ^ond  and  valid 
at  tha  great  day.  Now  tell  me,  O  my  Tiieron,  if  tt-.efe 
n)en  knew  that  God  loved  thetn,  how  can  that  prove,  that 
Chnll-Iefs,  impe:iitent  finners,  cnemie;,  to  God,  unrecon- 
ciled, can  knew  it  too  .^     Thefe   men  had  good  evidence 


24  DIALOGUE     I. 

for  what  they  belicvd ;  but  Ciirill-kfs  finners  have  no  evi- 
dence ih;:t  God  loves  them,  or  defigns  to  lave  them, 
**  frcm  bcripiuje,  ienfe  or  reaicn/'  as  the  celebrated  Mr. 
Mailhall  is  obliged  to  own.      (i) 

2her.  But  the  Apollle  lays,  We  love  him  bccaufe  he  firft 
loved  us.  Which  plainly  luppoles,  they  knew  God  loved 
them  before  they  loved  him. 

Faul.  \i  the  Apollle,  and  all  thofe  Apcftolic  Saints, 
fliould  join  to  declare  they  never  underltood  the  matter  fo, 
this  wt-uld  quite  fatisiy  you.  But  which  is  altogether 
equivalent,  they  all  agreed  to  make  this  their  Heady  max- 
im :  He  thai  cowtntttcth  fin  is  of  tht  Dei.iL  (Ch^p.  iii.  8, 
9,  10.)  But  antecedent  to  the  tirll  adt  of  Grace,  tney  had 
only  ccmn;itted  fm.  Every  act  was  a  fmful  ad,  before  the 
firlt  Gracious  and  holy  a£t.  And  therefore,  according  to 
their  own  rule,  they  were  not  the  children  of  God,  but  ihe 
children  of  the  Devil ;  till  they  had  performed,  at  leail, 
one  aft  o:  Grace.  And  until  they  knew  they  h.id  per- 
formed an  ail  of  Grace  according  to  their  own  rule,  they 
could  not  know  their  ftate  was  changed  for  the  better.  But 
in  the  firil  ad  of  faving  Grace,  the  Sinner's  heart  is  really 
reconciicd  to  God  tJirough  jefus  Chrift.  So  that  we  begin 
to  love  God  before  we  know  that  he  begins  to  love  us  — 
Repent  and  Lc  con'verttd,  not  bccaulc  your  fins  are  already, 
but  thac  they  may  ie  blotied  out  (Ads  iii.  19.) 

Ther.  This  is  not  agreeable  to  my  experience,  (ift.)  I 
had  the  love  of  Gc;d,  as  2  reconciled  God,  manifefted  to 
my  (oul.  (2nd.)  Hereupon  I  believed  that  God  was  my 
reconciicd  God  and  Father.  (3d.)  And  fo  I  loved  God  be- 
caufe  he  firll  loved  mc.  And  indeed  it  is  plain  the  Apcf- 
tle  taught,  that  God  loves  us  before  we  love  him.  i  John, 
iv.  10.  'Net  that  njoe  lc<ved  Gcd,  but  that  he  leaved  us.  He 
loved  us  before  we  loved  him. 

Paid.  But  think  a  little,  O  my  Thcron !  You  do  not 
maintain  that  a  Sinner  is  adually  entitled  to  the  love  of 
God,  as  his  reconciled  God  fend  father, before  he  believes 
in  Chrilt.  This  is  beyond  all  difpute  incon/iftent  with  the 
vvh*.le  tenrr  of  the  Gofpel.  For  unbelievers  are  condemned 
and  under  the  nxrath  of  Gcd  (John  iii.  18,  36.)  ^/V  'are  juf 
1  if  cd  by  Faith,   and  net  before  Faith.  (Rom.  v.  i  )      , 

Iher.  As  to  Faith  and  Juitihcaiion,  J   choofe  to  defer 

(1)  U.p.   173. 


D  I  A  L  0  G  U  E     I.  zS 

thefe  fiibjefts  to  another  time.     Bat  pray  tell  me;  how  do 
you  underftand  thefe  words  ? 

Paul.  As  to  the  love  of  God  towards  us.  There  is 
(id.)  Eleding  love,  whereby  God  c^o/e  us  in  Cbrtjl  to 
faluGtion  before  the  foundation  of  the  woorld.  (Eph.  i.  4.) 
(2nd.)  Redeeming  love  towards  the  Eled,  fpoken  of  in 
I  Joh.  iv.  9.  10.  He  loved  us,  and  fent  his  Son  to  be  the  pro- 
pitiation for  our  fins.  (3d.)  There  is  the  fovereign  Grace 
and  love  of  God,  which  is  exercifed  in  awakening,  con- 
vincing and  converting  eledt  Tinners.  Eph.  ii.  4,  5.  Gody 
nvho  is  rich  in  mercy,  for  his  great  looje  ivhere-with  he  loved 
us,  even  nxjhen  lue  <voere  dead  in  fins,  hath  quickened  us  to- 
gether nx}ith  Chriji.  By  Grace  are  ye  faved.  (4th.)  There 
is  the  love  of  God,  as  a  reconciled  Father,  towards  thofe 
that  are  converted  and  become  his  children,  through  Jefas 
Chrill.  Joh.  xiv.  21.  He  that  hath  my  commandments  and 
keepeth  them,  he  it  is  that  loveth  me  :  And  he  that  loveth  m?, 
jhail  be  loved  of  my  Father,  and  I  'will  love  him  and  mani- 
fejl  myfelf  to  him.  Ver.  23.  My  Father  'wiU  love  him,  and 
nve  njuill  come  unto  him,  and  make  our  abode  voith  him.  Rom. 
viii.  I.  There  is  therefore  noiv  no  condemnation  to  thejn  n.vhich 
are  in  Chriji  Jefus,  n.vho  vjalk  not  after  the  Flejh,  but  after 
the  Spirit.  Now  the  love  of  God,  as  a  reconciled  Father, 
none  enjoy  but  thofe  who  are  already  the  children  of  God  ; 
and  they  enjoy  it,  as  our  blefled  Saviour  te.^.ches,  in  con- 
fequence  of  their  loving  him  and  keeping  his  commands. 
And  fach  was  the  ftate  of  the  Saints  the  ApoiUe  John  is 
fpeaking  of.  They  knew  that  they  were  the  children  of 
God,  and  that  they  fhould  be  faved.  And  they  lived  daily 
in  a  fenfe  of  God's  love,  as  their  reconciled  Father;  for 
they  loved  God  and  kept  his  commands. 

•*  But  how  came  we  to  be  in  this  blelTed  and  happy 
ftate  r"  Might  they  fay,  **  Once  we  were  dead  in  fin,  and 
enemies  to  God  :  Now  with  open  face  we  behold  as  in  a 
glafs  the  glory  of  the  Lord,  and  love  him,  and  rejoice  in 
his  love.  Once  we  were  under  condemnation  and  wrath  : 
Now  children  of  God,  and  heirs  of  eternal  glory.  Beliold 
what  manner  of  love  the  Father  hath  bellowed  upon  us, 
that  we  fhould  be  called  the  fons  of  God  !  And  whence 
is  all  this?  Not  from  any  goodnefs  in  us,  but  of  God's 
mere  fovereign  Grace.  He  loved  us  before  we  loved  him; 
yea,  before  the  foundation  of  the  world.     And  we  now 

D 


26  DIALOGUE     I. 

love  him  becaufe  he  firfl:  loved  us.  Yea,  we  never  fliould 
have  loved  him,  had  not  he  firll  loved  us,  and  redeemed 
us  by  the  blood  of  his  Son,  and  quickened  us  when  dead 
in  hn  by  his  holy  Spiiit,  and  opened  our  eyes  to  behold 
his  gioiy  and  beauty.  Wherefore,  feeing  God  is  fo  in- 
hnite  in  his  love  and  goodnefs  towards  us,  let  us  imitate 
him,  and  love  one  another." 

Pray,  my  dear  Theron,  take  your  bible  once  more,  and 
read  from  the  7th  to  the  21ft  verfe,  in  that  ivth  chap,  of 
the  lil  Epiftle  of  John.  Read  the  whole  paragraph  criti- 
cally, and  you  may  eafily  fee,  that  this  is  the  fum  of  the 
Apoltle's  reafoningg.  *'  Bdonjed  let  us  lonje  one  another. — 
This  is  the  duty  1  urge  you  to:  and  this  is  the  argument 
I  ufe.  God  is  Lo've.  And  if  we  are  born  of  God,  if  wc 
:ire  made  parta.kers  of  his  nature,  we  fnall  love  our  Bro- 
ther. If  we  do  not  love  cur  Brother,  our  pretences  to  re- 
gcneraiion  are  a  lie.  If  we  do  love  our  Brother,  we  are 
born  of  God;  for  God  is  Lc^oe.  (fee  ver.  7,  8,  11,  12,  13, 
16,  20,  21.)  That  God  is  Lo-ce,  is  plain  from  the  work  of 
our  Redemption  by  Chrift.  That  the  benevolence,  love, 
and  goodnefs  of  the  divine  nature  is  ielf-moving,  is  plain, 
becaufe  there  was  no  goodnefs  in  us  to  mcvt  him  to  give 
his  Son  to  die  for  us. — For  we  did  not  love  God. — We  were 
enemies. — God  firft  loved  us.  Yea,  if  God  had  not  pitied 
us  in  our  loll  rtate,  and  redeemed  us,  and  brought  us  to 
know  him,  we  Ihould  never  have  loved  him.  We  love  him 
now,  but  we  never  fhould  have  done  fo,  had  not  he  firft 
loved,  redeemed,  and  converted  us.  Wherefore,  full  of 
gratitude,  we  love  him  becaufe  he  fiift  loved  us.  And  as 
the  goodnefs  of  the  divine  Niiture  is  thus  felf-moving,  and 
as  God's  heart  is  fo  full  of  benevolence  and  love,  and  as  we 
partake  of  the  very  fame  nature  by  our  new  birth;  fo  we 
iliould  exercife  it  conllantly  in  loving  our  brethren.  The 
goc-d-nefs  of  the  divine  Nature,  as  m;;nifcft  in  our  Redemp- 
tion, vvhicJi  is  continually  before  our  eyes,  and  its  beauty, 
wiiic.h  confiantly  affeds  our  hearts,  fi-jould  change  us  into 
the  fame  image,  and  make  us  full  of  love  to  our  bre-.. 
thren."   (Ver.  7,   2,1.) 

Thcr.  If,  by  the  beauty  of  the  divine  Nature,  you  only 
n^ean,  that  God  appears  lovely,  merely  becaule  he  loves 
us,  1  can  underftand  you  ;  and  can  love  God  on  this  ac- 
count.    But  when  you  fpeak  of  loving  God  for  hiinfelf,  I 


DIALOGUE      I.  27 

know   not  what  you   mean,  nor  how  it  is  polTible  for  any 
to  love.  God  on  tiiis  foot. 

Paul.  There  is  an  cffential  difference  between  being 
charmed  with  the  beauty  of  the  divine  Goodnefs,  and  be- 
ing ravidied  mCi  ely  to  think  that  God  loves  me.  The  one 
will  infallibly  change  us  into  the  divine  Image,  agreeable 
to  Mat.  V.  4^,  45,  4.8  ;  the  otner  vv'ill  never  raife  us  higher 
than  to  the  Publican's  ftandard,   ver.  46,  47. 

Befides,  my  dear  Thcrcn,  tell  me;  do  you  verily  be- 
lieve, that  it  is  more  to  God's  honor  to  be  your  particular 
friend,  than  it  is  to  be  by  nature  cod  ?  Djcs  his  friend- 
Ihip  to  you  make  him  Ihinc  brighter,  than  all  the  infinite 
glories  of  His  eternal  godhead?  And  is  he  more 
worthy  to  be  loved  and  worfhiped  becaufe  he  loves  you, 
than  for  his  own  REAL  divinity?  Or,  as  the  Papiils  can- 
nonizs  faints  for  their  extraordinary  attachment  to  the 
Roman  Church,  and  then  piy  them  religious  worfhip  ;  (o 
do  you  deify  G  )d,  for  being  your  particular  friend,  ani 
give  him  divine  worfliip  meiely  on  this  account;  but  for 
which  you  would  be  lull  of  **  hatred  and  hearc-iifings 
againfl  him?"  We  ufe  to  think  divine  love  and  wcrfl^ip 
ought  by  no  means  to  be  paid  to  a  mere  creature,  hov  jriiid 
fojver  to  us.  But  if  you  leave  divinity,  if  you  Ilmvc 
the  GLORY  OF  THE  DivjNE  MAJESTY  as  he  is  in  hinifulfy 
out  of  the  account;  and  love  and  worfhip  him  merely  ^ar 
his  love  to  yoj.  and  make  him  your  god,  merely  for  that ; 
and  fo  pay  him  divine  worlhip  not  becaufe  he  is  by  na- 
ture GOD,  but  becaufe  he  is  your  particular  friend  ;  how- 
will  you  free  yourfelf  from  the  guilt  cf  idolatry  r — To  be 
fare,  you  are  fo  far  from  paying  a  proper  regard  to  real 
Divinity,  that  you  fliew  yourfelf  quite  blind  to  his  beauty 
and  glory,  and  ftupid  to  that  which  charms  all  the  heavenly 
world.  And  in  their  eyes,  you  muil  appear  in  a  very  (q\- 
fifli,  impious,  contemptible  light,  in  your  higheft  raptures. 
Had  Nicaulis,  the  Q^cen  of  Sheba,  on  her  return  from 
King  Solomon's  court,  in  all  her  converfation,  dwelt  only 
on  the  roval  boun  y  which  he  gave  her,  (i  Kin.  x.  13  )  and 
exprefled  her  love  to  him  on  this  account  alone,  wondering 
how  any  man  of  fenfe  could  talk  of  the  fine  and  charm-  - 
ing  accompliihments  of  the  King,  and  what  they  meant 
by  loving  him  primarily  and  chiefly  on  the  foot  of  his  own 
perfonal  merit:  v/ould  not  thofe  gentlemen  who  had  been 
D  2 


28 


DIALOGUE      I. 


her  attendants  in  her  tour  to  Jerufalem,  have  been  tempted 
to  look  opon  her  as  a  perlon  of  no  tafte,  that  the  fine 
and  charming  accompliihmen.:s  of  even  Solomon,  in  all  his 
glory,  could  not  touch  her  heart.  And  1  dare  fay,  her 
name  would  not  have  been  mentioned  in  the  Jewiili  hillory, 
unlefs  with  infamy.  But  what  was  Solomon's  glory,  com- 
pared with  the  glory  of  the  King  of  the  whole  univerie  ! 

What  would  the  Queen  of  Ifrael  have  thought,  had  the 
daughters  of  jerufalem  faid  unto  her,  *'  What  is  thy  be- 
loved more  than  another  beloved,  O  thou  faireft  among 
women?"  Would  ftie  not  have  foon  replied,  with  the  fer- 
vor of  an  ardent  lover?  Mj  beloved  is  nx:hiteand  ruddy ^  the 
chief ej}  amcvgUn  tboufand  ;  yea,  he  is  altogether  lo-velj .  Cant. 
V.  9,  10,  16.  And  have  not  the  regenerate  infinitely  more 
rcafon  to  adopt  this  language  ?  For  as  natural  men  have  by 
nature  a  tafie  to  the  beauties  of  the  natural  world  ;  fo  fpi- 
ritual  men  have  by  grace  a  tafte  to  the  beauties  of  the 
moral  world.  As  King  Solomon  appeared  exceedinjij 
glorious  to  the  Queen  of  Sheba  ;  fo  the  Lord  Jehovah 
v.ho  fits  on  a  Throne  high  and  lifted  upy  as  the  thrice  holy 
Monarch  of  the  uni'uerfej  appears  exceeding  glorious,  not 
only  to  Angels  in  Heaven,  but  to  Saints  on  Earth,  (Ifa.  vi. 
3. — 2  Cor.  iii.  1 8.)  And  they  are  all  ready  in  the  language 
of  the  Queen  of  Sheba,  to  fay,  Happy  are  thy  men,  happ^ 
are  thefe  thy  feruants^  nuhich  fla-nd  continually  before  thee, 
^  I  Kin.  X.  8.)  The  infinite  amiablenefs  of  God,  as  he  is  in 
himfelf,  is  the  chief  fource  of  the  refined  joys  of  the  hea- 
venly world.  To  behold  fuch  a  God,  to  love  and  be 
beloved  by  him,  is  the  Heaven  of  Heaven  itfelf.  And  the 
more  exalted  his  glory  and  beauty,  the  fweeter  their  love 
and  joy.  His  being  njohat  he  is  in  hinfelfy  fo  infinitely  de- 
fiiable,  renders  it  fo  infinitely  happifying  to  them,  to  en- 
joy him  for  ever  as  their  own,  Pfal.  Ixxiii.  25. 

Ther.  Perhaps  there  may  be  more  in  what  you  plead  for 
than!  have  been  wont  to  think.  And  as  I  defign  fully  to 
confider  thefe  things,  that  I  may  be  under  the  beft  advan- 
tages to  make  up  a  right  judgment,  pray  point  out  fome 
of  the  chief  differences  between  thefe  two  kinds  of  love 
to  God. 

Paul,  (ift.)  If  I  love  God  for  himfelf,  God,  even  God 
himfelf  is  the  objeft  beloved  :  And  the  ad  by  me  perform- 
ed, is  properly  an  aft  of  love  to  God.  If  I  love  God  merely 
becaufe  he  loves  me,  1  am  the  objeft  really  beloved  :  And  jhf  ^ 


DIALOGUE     I.  29 

aft  is  properly  an  acl  of  felf-love.   (2d.)  The  one  fuppofes 
the  glory  and  amiablencfs  of  the  divine  Nature  is  really  feen: 
The  other  may  be  where  the  heart  is  wholly   blind  to  this 
kind  of  beauty,  as  it  does  not  arife  from  a  fenfe  of  God's 
amiablenefs,  but  altogether  from  felfifti  confiderations. — 
(3d.)  if  God  is  loved  for  himfelf,  the  whole  of  God's  law 
and  government  will  alfo  be  loved,  as  in  thenifelves  beau- 
tiful, holy,  juji  and  good,  a  tranfcript  and  image  of  God's 
nature.     If  God   is  loved  merely   becaufe  he  loves  me,  I 
Ihall  be  reconciled  to  God's  Law  and  Government  only  as 
confidering  myfeif  i'afe  from  the  ftroke  of  divine  jufticc. 
And   I  Ihall  be  reconciled  to  God's  decrees  only  as  confi- 
dering them  in  my  favour.  Not  really  caring  what  b.;comes 
of  the  reft  of  my  fellow  men,  I  fliall  pretend  to  like  God's 
plan  of  government  as  being  fafe  myfeif,  but  for  which, 
I  fhould,  as  your  Author  exprcffes  it,  be  full  of  *'  hatred 
and   heart-rifings  in  fpiie  of  my  heart."  (i)    If  God   is 
loved  for  himfelf,  every  thing  which  bears  his  iir.age,  will, 
for  the  fame  reaf^^n,  be  loved,  as  being  in  itfelf  lovely,  as 
refembling  the  ftandard  of  true  beauty  :  But  otherwife,  all 
my  love  towards  all  other  things  of  a  religious  nature,  will 
be  merely  felfilh. — For  inrtance,  I  fhall  love  the  children 
of  God  merely  on  felfifti  accounts ;  as,  becaufe  they  love 
me,  belong  to  my  party,   &c.     So  the  hypocritical  Gala- 
tians  once  loved  St.  Paul,  as  they  thought  he  had  been  the 
means  of  thtir  converfion  ;  but   uhen  he  was  afterwards 
obliged  to  tell  them  fome  truths  which  they  difrelilhed, 
their  love  grew  cold;    yea,  they  rather  inclined  to  join 
with  the  falfe  teachers,  hii  avowed  enemies  who  were  ccn- 
frantly  endeavouring  to  undermine  that  fcheme  of  Religion 
which  was  dearer  to  him  than  his  lif:?.     This  proved  they 
never  really  loved  Paul  himfelf;    who  ftill  continued    the 
fame  he  was  before.   So  the  Ifraclites  feemcd  to  love  God, 
much,  at  the  ftde  of  the  Red-Se.^,  while  they  thought  he 
loved  them;   but  the  waters  of  Marah  foon  brought  tht-m 
to  different  feelings. — (4th  )  If  God  is  loved  for  himfelf, 
it  will  be  natural  to  imitate  him,  and  delight  to  pleafe  him. 
For  we  always  love  to  imitave  and  pleafe  thofe  who  are 
really  dear  to  us,  and  their  commands  are  net  grienjious.    (i 
Joh.  V.  3.)    But  you  know  the  chari;£ler  of  the  men,  ov^o 

{i)  M. p.  24,  25;  i40» 
D  3 


2S  B  I  A  L  O  G  U  E     li 

Jau^  God^s  prajfey  but  foon  format  his  tuorks.  (Pfal.  cvi.  \T, 
13.)  And  forty  years  long  nvas  he  grieved  nvith  this  gene^ 
ration.  (Plai.  xcv.  10.).  Tney  were  much  engaged  to 
Juve  thensfelvcs  pleafcd  ;  but  cared  not  what  became  of 
God'b  honour,  when  they  were  crofled.  (5th)  If  God  is 
loved  for  himfelf,  then  the  enjoyment  of  God  will  be  our 

high-H  happincls.      i4''hom-  ha^ve  1  in  Heaven  but  thee  F 

A  id  there  is  none  upon  earth  that  I  dejire  bcjides  thee.  (Plal. 
Ixxiii.  25.)  Wncreas,  if  we  love  God  only  in  a  firm  per- 
fuafion  of  nis  love  to  us,  as  himfelf  cannot  be  our  portion, 
fo  we  faall  naturally  feek  rell:  elfe-.vh^^re.  For  nothing  can 
bf;  a  portion  to  cur  fouls,  which  is  not  loved  for  itlelf. — 
The  man  that  m^.rries  merely  for  money,  cannot  cxpeil  to 
find  that  delight  and  fatisfadion  in  his  companion,  which 
he  might  in  a  pen  fen  ngreeable  to  his  taile.  And  no  won- 
der he  abfents  hinifelf  from  her  ccmpany,  and  contrives 
excufes  to  juftif/  himfelf.  Wherefore,  (6ih)  If  God  is 
loved  for  himfelf,  as  there  is  thereby  a  foundavion  laid  for 
a  conformity  to  him  in  the  temper  of  our  minds,  and  a  life 
of  corrmunion  with  him  ;  fo  hereby  it  may  be  dilcovered, 
that  we,  thus  bearing  his  image  are  re.iily  his  children. — 
And  fo  an  afTurance  of  our  good  eilate  may  be  obtained 
from  cur  fandificaiion  ;  which  on  the  other  fcheme  never 
can,  if  we  will  be  honelt  to  our  own  fouls.  As  v-'ell  may 
the  rufn  grow  withvjut  mire,  and  the-  flag  without  water  ; 
yea,  as  well  may  you  build  a  cathedral  on  the  flaik  of  a 
tulip,  f^iVs  your  Afpafio,  (i)  as  one  in  your  fcheme  maintain 
afiurance  froma  conicionlnefs  of  his  own  fr.nctiiicaticn. 

Here,  my  dear  Afpafio,  the  converfation  flopped. — I  fat-. 

•filent,  ail  my  thoughts  turned  imvard "  O  my  foul,"  iaid 

1  to  myfelf,  '*  tiro  is  my  very  cafe.  My  fnniiification  has 
for  a  long  time,  been  no  more  to  be  fcen  than  the  liars  al 
noon.  1  have  found  by  fad  experience,  no  afTurance  could 
p  .iTibly  be  obtained  this  v/ay.  To  feek  afTurance  by  marks 
and  figns  of  Gr.ice,  only  cheriihes  my  doubts,  and  increaf- 
cs  my  perplexity.     And    what  if  this  is  indeed  the  very 

reafon,  that  really  Inever  had  any  true  Grace?" 1  was 

fhocked — m.y  heart  recoiled — '*6  dreadful! — an  hssr  of 
Hell!   :  fter  all  my  high  raifed  IvopesI" 

Thus  i  fat  filent  feveral  minutes,  quite  loft  in  felf  refiec'- 
tion,  tiii  Pauliniis  began  again  to  fpeak. — *'  1  muu  diimife 

(1)  /).  p^-ji^io,  362, 


»  I  A  LOO  u  E    ir.  •  31 

thefe  fubjefts  at  prefent,'*  faid  I,  "  and  retire.  Your 
thoughts  on  the  remaining  points,  1  hope  to  hear  at  a  more 
convenienc  feafon."  Paulinas  replied,  •*  When  you  pleafe. 
Sir,  I  am  at  your  fervice."  **  To-morrow  evening  I  will 
"wait  upon  you,"  faid  I. — After  he  had  expreiTcd  many^ 
kind  wilhes  for  my  gooJ,  and  I  had  afked  hi.s  prayers,  1 
retired  to  my  closet.  And,  O  my  x^fpafio,  you  may  eafily 
guefs  how  1  fpent  the  night.  For  the  'wicked  are  like  tha 
troubled  Jea,  vjben  it  cannot  reji,  ivbo/e  ^waters  caji  up  mirs 
and  ditt.^' 


DIALOGUE    II 


Tuefd ay  Evening,   Deceinher   12,    i/fS'. 

I  RETURNED  at  tiie  appointed  time.  And  after  ibme 
agreeable  converfation  on  general  fubjedo,  I  intro- 
duced the  SECOND  QUESTION. — But  Pauiinus  infilled  I 
fhould  tell  my  opinion  nrll  — which  i  did,  in  tne  very  word's 
of  the  bell  writers  1  had  Icen. — Thus  we  begun — 

Paul.  Pray,  tell  mc  exadly,  \s\\2.i  jujiifying  Faith  is,  in 
your  opinion  ? 

Ther.  *'  It  is  a  real  perfuafion  in  my  heart,  that  jefus 
Chrill  is  mine,  and  that  1  fiiiil  have  life  and  filvatio.i  by 
him;,  that  whatfoever  Chriil  did  for  the  redempiion  of 
mankind,  he  did  it  fjr  me.  Faith  is  an  hearty  alfarance, 
t.'iat  our  fins  are  freely  forgiven  us  in  Chrift. — Jullifying 
Faith  hath  for  the  fpecial  cbjed  of  it,  forgivenefs  of  fins. 
— A  man  doth  not  believe  that  hi^  fins  are  forgiven  him 
already,  before  the  adl  of  believing  ;  but  that  he  fhall  have 
forgivenefs  of  fins.  In  the  very  ad  of  juilihcatlon,  he  be- 
lieves his  fms  are  forgiven  him  ;  and  fo  receives  forgive- 
nefs. (1) — Faith  is  a  real  perfuafion  that  the  blcfTed  Jefus 

(i)  Marro-ju  cf  Mod.  Div.  ivith  Notes,  p.    15 8,  273. 

N.  B.  IVcndeiinus  is  the  author  of  the  lajl  mentioned  Deji- 
nit  ion  of  Faith  ;  ixjbo  is  one  of  the  authorities  Mr.  Herve^  re- 
fers to.  .  (D.  p,  315-)  -^fJ^i  ^  tkis  Dejinition  feetns  to  ka^^^ 
Seen  mads  'with  (arfi  and  to  be  'very  ejca^  >  f<k  it  if  ^worthy 


32  DIALOGUE      II. 

hath  (hed  his  blood  for  me,  fulfilled  all  righteoufnefs  in  my 
fle^d  ;  that  through  his  great  aionemtnt  and  glorious  obe- 
dience, he  has  purchafcd  even  for  my  fmful  loul,  reconcilia- 
tion with  God,  findlfying  grace,  and  all  Ipiritual  biefl"- 
ings."  And  the  language  of  Faith  is  this;  ♦•  Pardon  is 
mine,  grace  is  mine,  Chiill  and  all  his  fpiritual  bleffings 
are  mine. — God  has  freely  loved  me  ;  Chrilt  has  gracioufly 
died  for  me  ;  and  the  Holy  Ghoft  will  affuredly  fandlify 
me  in  the  belief,  the  appropriating  bslief,  of  thefe  precious 
truths."  This  appropriating  and  taking  home  to  myfelf 
the  bleflings  of  the  Gofpel  is  of  the  efience  of  Faith,  (i) 
**  It  is  not  a  perfuafion,  that  we  have  already  received  Chrifl 
and  his  falvation,  or  that  we  have  been  already  brought 
into  a  ftare  of  Grace:  But  only  that  God  is  pleafed  graci- 
oufly to  give  Chriii  and  his  falvation  unto  us,  to  bring  us 
into  a  ftate  of  Grace.  (2)  To  fum  up  all  in  a  word  :  Faith 
is  a  perfuafion,  that  I  am  one  for  whom  Chrift  died  with  a 
defign  to  fave ;  that  God  is  reconciled  to  me,  loves  me,  and 
will  fave  me.  And  all  this  is  believed  by  the  diredl  aft  of 
Faith,  antecedent  to  any  reflexion.  (3) 

PauL  O  my  Theron,  be  you  not  miliaken?  Is  not  Faith 
ufualiy  called  coming  to  Chrift^  recei'ving  Chriji,  trujitng  in 
Chriji,  belie<ving  in  Chrijxy  flying  to  Chrifl  ?  &c. 

Ther.  It  is.  But  this  is  an  after  a6l,  and  is  built  upon  the 
former.  Firfl,  I  believe,  that  pardon,  grace,  Chrift  and  all  his 
fpiritual  bleflings  are  mine  :  x^nd  then  i  truft  I  fliall  afliiredly 
be  faved  by  Chrift. — Firfl,l  believe  that  Chrift  died  for  me 
in  particular,  and  that  God  is  my  God;  and  this  encoura- 
ges me  to  come  to  Chrift  and  truft  in  him.  If  I  did  not  know 
that  Chrift  loves  me,  I  fhould  not  dare  to  truft  in  him.  (4) 
Wherefore,  in  the  firft  dired  ad  of  Faith,  I  believe  that 
God  *'  is  reconciled  tome,"  (0  that  Chrift  has  "  refcucd 
Rie  from  Hell,"  and  '*  eftabliflied  my  title  to  all  the  bleflings 
included  in  the  promifes."  (6)    Juft  as  my  tenant  believed 

oj"  particular  attention,— —^My  flns  ate  not  forgii'en,  hut  1  be- 
lie've  they  are  forgi<A}eny  and  fo  receive  forginjenefs  j  i.  e.  / 
kne^w  it  iviis  not  true,  hut  I  helie<ved  it  to  be  true,' and flj  it 
became  true.  Which  exadly  a-'flwers  to  the  account  Mr.  Mar- 
floal  gi'ves  of  Faith.      Of  luhtch  fnore  prefently, 

(i)D./.296,  362,  345,  315.  (2)M./.  176.  (3)  D. 
P'  358.  359-  U)  -D.  h  3^2,  313.  (s)  D.  /.  1651, 
(6)  D./.  igi. 


DIALOGUE     II.  33 

me,  when  once  I  fent  him  word,  **  that  I  had  cancelled  his 
bond  and  forgiven  his  debt,  (i)  Jull  as  my  fervant  beaeved 
me,  when  I  freely  gave  him  a  little  farm.  (2)  And  juil  as 
you  believed  the  ellate  your  own,  which  was  bequeathed  to 
you  in  your  late  father's  lail  will.  You  firit  believed  your 
title  good,  and  then  took  pofTelTian  of  it  as  your  own.  (3) 
I  am  fenfible,  this  is  not  what  is  called  the  orthodox  opi- 
nion ;  it  is  more  **  refined  and  exalted,"  (4)  and  more  exadtly 
agreeable  to  the  truth.  (5) 

Paul.  But  my  dear  Thercn,  how  do  you  know  that  Chrift, 
pardon,  grace  and  glory  are  your's  r  What  evidence  have 
you  for  your  belief?  A  belief,  on  which  you  venture  your 
precious  foul  for  a  whole  eternity. 

Iher.  The  holy  fcripture  clears  up  my  title,  (6)  and  en- 
ables me  to  appropriate  to  myfelf  in  particular,  what  is 
given,  granted  and  made  over  in  the  written  word  to  fm- 
ners  in  general.  (7)  To  explain  myfelf,  it  is  written  in  Ifa. 
ix.  6.  To  us  a  Son  is  given.  (8)  lia.  liii.  6.  The  Lord  hath 
laid  on  him  the  iniquities  of  us  all.  (9)  i  Cor.  xv.  i.  Chriji 
died  for  our  fins.  (10)  John  vi.  32.  Mv  father  gi'veth  you  the 
true  bread  from  Heaven,  (i  i)  i  John  v.  9.  2'his  is  the  Record, 
that  God  hath  given  to  us  eternal  ife.  (12)  Adts  xiii.  28 .  Unto 
you  is  preached  theforgi'venefs  of  fins. [  13)  Ifa.  xliii.  2^.  I,  e'ven 
ly^am  hey  that  blotteth  out  thy  tranjgrejjions.  (14)  And  by 
Faith  I  appropriate  all  this  to  myfelf.  1  believe  that  Chrift 
is  mine,  given  to  me  in  particular:  My  fins  in  particular 
were  laid  on  him:  He  died  for  my  fins  in  particular:  He 
is  my  bread  :  Eternal  life  is  mine  :  My  fins  are  forgiven : 
My  tranfgreffions  are  blotted  out.  And  fo  according  to 
Scripture,  I  belie-ve  the  love  that  God  hath  to  me.  i  Joh.  iv. 
16.  I  believe  1  Jhall  be  fanjed.  Adl,  xv.  11.  1  bvlieve 
Chrifi  lo'ved  me,  and ga've  himfilf  for  me.  Gal.  ii.  20.  (15) 
With  Thomas  I  fay,  My  Lord,  my  God!  Joh.  xx.  28.  •*! 
am  perfuaded  in  my  heart,  that  Jefus  is  my  Lord,  who 
bought  me  with  his  blood  :  That  Jefus  is  my  God,  who 
will  exert  all  his  adorable  perfections  for  my  good.  (16) 
This  is  Faith,  according  to  the  common  acceptation  of  the 

(i)D./.  298.  (2)D./..  273.  (3)D./.  255.  (4)D. 
/.  295.  (5)  D.;».  312,  313,  334,  333.  (6)  D.p.  295. 
(7)D./>.  305,  314.  (8)D./.  308.  (9)  D./.  304.  (10) 
D.>.  318.  (II)  D./.  307.  (12)  D./.  319.  (13)  D/. 
303.     (14)  D./.  329.     (15)  D./.  326,     (16)  D.^  330. 


34-  D  I  A  LO  G  U  E     II. 

word  believe,  (i)  And  this  Faith  our  Saviour  himfelf, 
allows  to  be  genuine.  (2)  And  if  I  lliould  not  thus  be- 
lieve, I  fhould  make  God  a  liar-   (3) 

Paul.  How  make  God  a  liar,  my  dear  Theron  ?  Hath 
God  faid  that  Chriit  died  with  :.n  abfolute  defign  to  lave 
all  mankind  ?  And  hath  God  exprefsiy  declared,  that  he 
will  fave  them  all  ?  I'hac  you  tnink  >ourielt"  obliged  in 
confcience,  while  out  of  Chriil,  10  believe  he  died  with 
an  abfolute  defign  to  fave  you,  and  thai  God  will  certain- 
ly fave  you  ;  and  that  it  would  be  no  better  than  making 
God  a  liar,    not  to  believe  ib. 

leer.  No,  no  ;  God  hath  never  faid  any  fuch  thing, 
cxpreffly  or  implicitly.  Yea,  God  has  plainly  diough  de-' 
clared,  that  Chriit  died  with  an  abfolute  defign  to  fave 
only  the  Eiedt  ;  and  that  in  fadl,  no  other  ever  will  be 
faved.     I'hifi  we  are  all  agreed  in.  (4) 

Paul,  did  you  know  then  that  you  was  one  of  the  Eled, 
before  you  believed  ?  That  you  thought  yourfelf  bound 
in  cc  nicience  to  believe  that  you  ihould  be  faved;  left 
oihernife,  you  Ihould  be  guilty  of  fo  horrible  a  fm,  as  to 
ni.ike  God  a  liar. 

Ther.  No,  by  no  means.  For  no  man  can  know  hie 
eledion  till  after  Faith  and  Juftification. 

Paul.  How  then  could  you  make  God  a  ]iar  ?  Is  it  any 
where  declared  in  his  wit  en  word,  that  your  fins  in  par- 
ticular are  forgiven,  and  that  you  ftiall  be  faved. 

7'her.  No;  fa  far  from  it,  ihat  before  I  believed  my  fins 
were  forgiven,  they  were  in  iiiH  not  forgiven  :  But  I  was 
under  condemnation  and  wiath. 

Paul.  But  furely  here  is  fome  great  myflery.  You  fay, 
you  believe  that  Chrift  died  wiih  a  defign  to  fave  cnly  the 
E.'ec^t,  and  thai  you  did  not  know  that  you  was  Eleded  ; 
and  yet  you  believed  that  Chriit  died  with  a  defign  to  fave 
you.  You  lay,  your  fins  were  not  forj;iven  before  you  be- 
lieved ;  and  yet  you  believed  they  were  forgiven.  You 
fe  m,  my  friend,  to  be  fo  f.r  from  any  danger  of  making 
Goti  a  liar  by  not  believing  ;  thit  r.ither  you  make  him  a 
liar  by  believing  your  fins  are  forgiven,  when  God  fays 

(I)  D./>.  297.        (2)  D./.  330.       (3)  T>.p.  354. 

(4)  Bojlon  on  the  7'uo  Co-ienants,  ^.27,  34.  N.  B.  He 
fays,  Ija.  Itii.  6  (a  text  Theron  juji  novj  a}>plied  to  himfelf  J 
ref pedis  only  tie  ele^,  /••  30« 


DIALOGUE      II.  35 

th^y  are  not.  At  lealt,  lo  make  ihe  beft  of  it,  I  do  not  fee 
what  evidence  you  n^ve  for  your  bi^iief.  Nay,  novv  c.n 
fucn  ^  Faith  as  yours  polhbly  be  the  le.ult  of  eviuence, 
and  of  a  racionul  ccnvidi^-n  ?  Fur  the  caie  does  n».t  ieein 
to  admit  of  any  evidence.  For  how  can  there  be  any  ev- 
idence to  prove  the  tiuth  of  that  which  as  yet  is  not  tiue? 
Pray,  unfold  ihis  riudie,  like  a  rignt  noneft  man,  and  tell 
me  ihe  fcciet  of  the  whole  afi".ir. 

I'her.  This  ma'.ter  is  ho;:eIl:y  ftated,  and  that  with  great 
exa(^>ncfs,  in  Mr.  Miilhail's  G  -fpel  Myllery  ;  a  hook,  my 
Afpafiu  values  next  to  ihe  Bible,  (i)  'Fhefe  are  the  very 
words  of  that  celebrated  author.  •*  Let  it  be  well  ob.erv- 
ed,  that  the  reafon  why  we  are  to  afllire  o*.:rfcives  in  our 
Faith,  that  God  freely  giveth  Chrilt  and  his  falvaticn  to 
us  in  particular,  is  not  becaafe  it  is  a  truth  before  we  be- 
lieve ic,  but  bec2ufe  it  becometh  a  certain  truth  when  we 
believe  ;  and  becauie  it  never  will  be  true,  except  we  do 
in  fome  meafujre,  perfuade  and  alTare  ourfelves  ihat  it  is 
(o.  We  Jiave  no  abfolute  promife  or  declaration  in  Scrip- 
ture, that  God  certa-.nly  will,  or  doth  give  Chrilt  and  his 
faivation,  to  any  one  of  us  in  parcicui6.r;  neither  do  we 
knov/  it  to  be  true  already  by  Scripture,  or  fenie,  or  rea- 
fon,  before  we  aHarc  ourlelves  abfoiuteiy  of  it  :  Yea,  we 
are  without  Chrift's  faivation  at  prefent,  in  a  llace  of  fin 
and  mifery,  under  tiie  curfe  and  wrath  tf  God.  Only  we 
are  bound  by  the  command  of  Gcd,  thus  to  aflure  our- 
felve.  ;  And  t!ie  Scripture  doth  futhciently  warrant  us, 
that  we  iliall  not  deceive  ourfelves,  in  believing  a  lie  :  But 
accordzKg  to  our  Faiths  Jo  Jhall  it  be  to  usV  Mat.  ix.  29. 
(N.  B.)  *'This  is  a  ftrange  kind  of  aflurance,  fir  differ- 
ent from  other  ordinary  kinds;  and  therefore,  no  wonder 
if  it  be  found  weak  and  imperfeft,  and  difficult  to  be  ob- 
tained, and  affduhed  with  many  doublings.  We  are  con- 
ftrairicd  to  believe  other  things  on  the  clear  evidence  we 
have  that  they  are  true,  and  would  remain  true,  whether 
we  believe  them  or  no  ;  fo  that  we  cannot  deny  our  aflent, 
without  rebelling  againil  the  light  of  our  fenfes,  realbn, 
or  confciertce.  But  here  our  afiuiance  is  not  impreffed  on 
our  thoughts  by  any  evidence  of  the  thing  ;  but  ue  muft 
work  it  out  in  ourfiflves  by  the  affifiance  of  the  Spirit  of 
God."  (2)  Labouring  for  it,  as  my  dear  Afpafu  explains 

(0  D. /).  336.  (2)  M./.  173,  174. 


36  DIALOGUE     II. 

the  words,  "  inceflantly  and  afliduoufly,  'till  our  Lord 
come."  (i)  What  things J'oe'ver ye  dejire  nvhen ye  pray^  be- 
Ite've  that  ye  recei've  them,  and  ye  Jhali  ba^ve  them.  Mar, 
ix.  24    (2) 

(i)   M.  Preface,  p.  7. 

(2)  Reader  j'i op  and  think  a  minute.— What  is  it,  that  <we 
4ire  thus  to  ajjure  curjelnjes  of,  ivithout  ary  e'vidence from  S.crip- 
iure,  or  fenje,  or  reafoni'  That  God  fo  loved  the  world,  as 
to  give  his  only  begotten  Son,  that  whofoever  believeth 
in  him,  fhould  not  perifh,  but  have  everlalting  life?  A 0  .• 
for  this  is  true  before  ixe  belie^ve  it,  and  nxih ether  nve  believe 
it  or  not.  And  it  is  a  truth  plainly  taught  in  Scripture. — 
What  then?  **  That  God  freely  gt^tth  Chriji  and  his  falnja- 
tion  to  me  in  particular, ^"^  according  to  Mr.  Marjhal.  That 
^' paraon  is  tmne,  grace  is  mine,  Chriji  and  all  his  fpiritual 
hlejjhigs  are  mine,''^  as  Mr.  Her<vey  expreffes  it. — And  nonv  it 
iitrue  enough,  this  is  ^*  not  declared  in  Scripture  j  is  not  true 
before  ive  belie-oe  it  s  and  nve  maji  belie've  ivithout  any  evi- 
dence from  Scripture,  Jenje  or  reajon.^^  Thus  the  point  is  fated 
in  a  book  Mr.  Her-uey  approves  of  next  to  the  Bible. 

Objedlion.  *'  No,''  fays  Mr.  Gellatly,  a  great  admirer  of 
Mr.  Hervey,  *'  710  fuch  thing.  We  do  not  belieue  ave  have  a 
faving  intereft  in  Chriji.  We  only  believe  vue  have  a  common 
intereft.  A  faving  intereft  is  not  made  over  to  us  in  the  Gof- 
pel  Grant  :  But  a  common  intereft  is  ours  by  a  free  deed  of 
gift.  Wherefore,  I  believe  1  have  a  common  intereft,  /  claim 
it,  I  demand  it,  1  take  pcfftjjion  of  it  as  my  ovon.  And  this 
is  Faith.    (See  Mr.  Gel.  Obfervations,  i5c.p.  76,  88.^ 

Anfwer,  Tou  claim,  you  take  pofjejfton. — Of  v.  hat  ?  my 
friend  !  Of  a  common  intereft. — This  is  your' s,  you  fay.'—' 
2'his  you  claim,  this  you  pcjjejs. — And  this  is  all. — ^com- 
mon intereft,  and  no  more. — 7'ou  claim  no  more,  and  you  can 
have  no  more  on  this  foot.  For  you  acknovjledge,  yew  deed  of 
gift  convtys  no  more. — But  Meffrs.  Harvey  and  Marjhal  claim 
more.  They  take  pofejfion  of  a  faving  intereft  as  their  onvn» 
And  therefore  hcnejily  confej's,  they  have  no  evidence  from  Scrip- 
ture, ferfe  or  reafon.  And  if  Mr.  G.  Jhould  venture  to  put  in 
as  high  a  claim,  I  hope  he  v:ill  make  as  honef  a  CcnceJJion. 

Objection.  '*  Tes.''^  But  *'  1  believe  that  Chriji  is  mine, 
and  that  1  Jhall  have  Life  and  Salvation  by  him.'''  P.   103. 

Arfwer.  **  Salvation  !'' — But  this  is  a  faving  intereft, 
*/  made  over  in  your  deed  of  gift,  as  you  cwn.      The  bible  n§ 


E)  I  ALOGUE    21.  37 

Paul.  I  have  on  the  table  a  paper  containing  twelve  fhort 
<jiieriei«,  relative  to  the  point  in  nand.  11  it  is  not  dif- 
a^r  e.4bie,  I  will  read  it  co  you. 

Tber.  If  you  pieale.  Sis  1  lliould  be  glad  to  hear  it. 

Puul.  It  was  wrote  this  very  day,  on  re.idin;^  that  re- 
in irk  tole  pair.ige  in  Mr.  Mirlhil,  you  hdve  j-.»lt  recited, 
ana  on  a  general  view  of  the  controveri'y,  as  il.i.ed  by  him, 
and  by  your  friend  Arpafio,  ;md  as  cjcpednig  to  lee  you 
this  evening. 

TWELVE   C>yERIES. 

^er.  I.  Did  God  ever  require  any  one  of  the  Tons  of 
Ad  lui  to  believe  any  propofuion  to  hi  true,  unieA  it  was 
in  fail  true,  before  he  believed  it?  We  are  required  to 
believe,  there  is  a  God — that  Chriil  is  the  Son  of  God — 
that  he  died  for  finner^ — that  he  fent  his  Apollles  to  preuch 
the  Gofpel  to  every  creature — ihat  he  that  believevti  Ihall 
be  laved — chat  he  that  believeth  noc,  ihall  be  d  imned — ihat 
without  holinefs  no  man  fhall  fee  the  Lord  :  In  a  word,  we 
are  required  to  believe  all  the  truths  taught  in  the  bible. — 
But  then,  they  are  all  true,  before  we  believe  them,  and 
whether  we  believe  them,  or  not. 

i^er.  2.  Are  not  all  thefe  truths  contained  in  the  Scrip- 
tures of  the  Old  and  New  Tellament,  which  it  is  neceflary 
for  us  to  know  and  believe  in  order  to  our  falvation  ?  Is 
not  this  a  point  which  has  ever  been  ftrenuoufly  maintained 

nuhere  declares  y'  that  you  in  particular  *'  jliall  hanje  life  and 
fal'vation.'*''  You  beiie've  no-uo  **  luithout  any  evidence  frum 
Scripture  fenje  or  reajony^^  jujl  as  Mr.  Marjhal  fa\'S.  So  Ifee^ 
your  Faith  is  the  fame  as  his  ;  but  he  ts  frank  and  open-heart- 
ed,  and  tells  the  t.:oneJl  truth  to  the  nvorld. 

Objed.  But  if  a  common  iiiterell  in  Chriji,  and  falva- 
tion are  mine,  by  the  free  and  abfolute  grant  of  the  Gofpel  y 
this  gives  ?ne  a  ^warrant,  by  Faith,  to  claim  and  take  p<f/cf- 
fton  of  Cirijl  and  falvation  as  my  oiJon  for  evtr  :  i.  e.  to  be- 
lieve  ihat  Chriji  is  mine,  and  that  1  jhall  haue  life  and fal- 
'vatien  by  him.  (p.  88,   90.^ 

Anf.  That  is,  if  a  common  intereft  //  mine,  this  gives  me 
»  ^warrant  to  believe  a  faving  intereft  is  tnine.  And  fo  accord- 
irg  to  Mr.  Murjhal,  "  though  a  faving  intereft  is  not  mine, 
before  1  believe  ;  yet  if  I  believe  it  is  mine, then  it  ivill  be  minc^ 
--^But  of  this  more  prefently,  .  E 


3^  DIALOGUE     11. 

by  all  Proteftants  ?  But  are  they  not  ail  true,  before  we 
believe  them,  snd  whether  we  believe  them,  or  not? 

^er.  3,  Is  it  fafe  to  venture  our  louls  tor  eternity, 
merely  on  the  truth  of  a  pro'xjfuion  no  where  contained  in 
the  bible?  "  Thsioii,  Chiilt  died  for  thee  in  particular, 
and  thy  fins  are  forgiven.''  Is  this  propofition  contained  in 
tne  bible?  Is  it  taus^ht  in  fcripture?  If  it  had  been,  would 
it  not  have  been  true,  beiorc  it  was  believed?  and  whe- 
ther it  was  ever  believed  or  no? — If  Theron  ventures  hii 
ioul  upon  the  truth  of  this  propofition,  and  hnds  himielf 
at  lail  deceived,  can  he  blame  tiie  bible  ?  Was  it  contained 
in  that  book?  Did  he  learn  it  thence? — Nay,  he  owns  he 
did  not.  But  then  he  ihinks  Gud  has  required  him  to  v^crk 
up  himfelf  to  fuch  a  belief,  and  proinifed,  that  according  t» 
his  Faith,  Jo  jkall  it  he  unto  him.  And  yet  own>,  he  hai 
no  evidence  of  the  thing  from  ScriptLire,  leni'e  or  reaion. 

i^er,  4.  Did  God  ever  require  any  one  of  the  fons  of 
Adam,  to  believe  any  thing  to  be  true,  without  fufRcicnt 
previous  evidence  thai,  it  was  true  r — Look  through  the 
bible. — Where' (hall  we  find  one  iniiar.ce? — Not  in  the  Old 
Teflament — nor  in  th«  New  Teilament — no,  not  even  in 
one  of  thefe  particulars,  thefe  writers  uilKilly  refer  to,  to 
illuilrate  and  confirm  this  "  ftrangc  kind  .of  afl'urance." 

Not  in  Abraham,  who  againji  Hope  bclie-ved  in  Ho^e,  that 
he  fliould  have  a  fon  j  Sarah  being  not  only  barren,  but 
pail  the  age  of  cliild-beaiing.  For  he  had  iufficient  evi- 
dence for  the  thing  he  believed  :  Even  the  known,  the 
plain,  the  cx.prefs  promife  of  the  God  of  Truth.  (1) 

Not  in  the  Ifraeiiies,  who  left  Egpyt,  fet  out  for  (^anaan, 
but  could  not  enter  in  becaufe  of  uvhelicf.  For  they  hjd  luf- 
iicient  evidence  to  believe,  that  G\j<<S  was  able  an.d  willing 
to  do  all  tliat  he  had  en^^aged.  {z)    And  that  if  they  would 

(1)  D./.  19J,  355.  ,     ,.     ,. 

(2)  God's  pronuj:,  Excd,  iii.  17,  to  bring  the  Ijraehies  t6 
Canaan  J  did  net  ahj'olutdy  oblige  him  to  bring  every  indi-vidual 
man,  <u:oman  and  child  there.  iicrne  might  die  by  ti.e  n/soy  s 
andyst  God  not  be  a  iiur.  Exod.  xxxii.  27,  28.  Teaman-  did  die 
bv  the  iva-  ;  and ytt  it  is  impofiibie  for  G:»d  to  lie.  ILb  'vi. 
18.  7)'.'at  phnji  .172  Numbers  xin;.  34,  pro-ves  that  God  did 
fi't  think  Lum/df  bound  by  his  promife  to  brirg  them  e'very  one 
there  let  them  be  ever  fr>  peri; erfe.  But  fGcdivas  not  affo- 
lately  obliged  to  bring  e-vcrj  one  there,  ihcK  no  one  in  particular, 


D  I  A  LO  G  U  E    II.  39 

unit  his  vvifdom,  pjwer,  goodneG  and  fidelity,  be  at  his 
beck,  and  march  under  nis  binner.iind  -vj::dly  foUouj  kim, 
(Num.  xxxii.  1 1.)  chey  mighi  iafeiy  enter,  and  calily  con- 
quer the  country,  although  their  njjMs  ^wcrc  built  up  to  llea- 
've?i,   and  thr.  p};s  of  Anak  ^vjere  there.  ■     *  ■ 

Not  in  David — A'ho  believed  th.it  \\'i  faonid  be  king  of 
Ifrael ;  for  he  had  i'umcient  evidence  for  hii  belief,  from 
the  exprefs  promife  of  Almighty  God.  (i) 

I'^ot  in  tiie  pious  Jews  in  Babylon.  (Jia.  i.  lo.)  For  al- 
thougii  they  couid  not  fee  the  leall  probability,  irom  out- 
ward appearances,  of  their  return  to  their  beloved  Zion  ; 
yet  they  had  a  good  warrant  to  triirt  in  the  Lord,  and  Itay 
themlelves  upon  their  God,  who  wat  able  and  who  had  ex- 
prefly  and  ablolutcly  promifed,  at  the  end  of  ftvcnty  years, 
to  bring  them  back.  (2) 

Norin  Peter  walking  on  the  water.  For  he  had  fufiicient 
evidence,  from  Chrilt's  commanding  him  to  ccme  to  him, 
to  believe  that  Chriil  would  keep  him  from  finking.  (3) 

Nor  in  the  Diiciples — fo  often  upbraided  for  their  un- 
belief of  Chrill's  Rerurrettiou.  For  they  had  fufhcient  evi- 
dence that  he  was  rilcn.  (4)  Nor  in  thofe  who  had  the 
Faith  of  miracles,  and  could  fay  to  this  mountain,  Ijc  ihou 
r  remo^jed  and  caji  iuto  the  J'sa  ;  for  they  h:d  fuHicient  evi- 
dence, to  believe  it  would  be  done,  reful ting  from  Chriil's 
cxprefc  promil'e  in  the  cafe.  When  they  were  called  to 
work  miracles  in  confirmation  of  the  Chrillian  Rciigion, 
they  had  not  the  leall  reifon  to  doubt  in  their  hearts,  but 
that  he  who  had  authorifed  them,  wou-ld,  for  his  honour's 
fake,  and  for  Jiis  word's  fake,  perform  the  miracles,  whicli 

nuhen  they  ft  t  out  from  Egypt,  had fuficknt  -joarravt  lobilie^-ey 
avdjay^  "  Ijhali get  to  Canaan  :  I  kno-io  Ijhall :  God  has  pro- 
mifd,and  i  frouid  77take  hima  liar^  if  1  did  not  belic-ve^  that  /, 
in  particular,  jhould  get  fafc  thcre.^''  After  that  declaration  in 
Num.  xiv.  3  I .  Caleb  and  fnjhua  had  a  good  -jjarrant  for  Jiicb 
a  belief.  And  fo,  after  <ix,'e  knonju  -vje  are  united  to  Chriji  by 
a  true  and  lively  Faith,  ive  may  be  certain,  that  njue  jhall  get 
fafe  to  Heanjen  at  lajl.  J  oh.  Hi.  j  6.  and  n}.  24.  But  not  before  : 
oi^there  is  no  abfclute promife  of  jalvation  to  all  mankind.  Gal.  iiu 
29.  Joh.iii.  18.  Rom.  />.  1 5 ,  2 1 .  2  Cor.  i.  20.  Compare  Jojh.  i.6. 
'with  Jojh,  ^ii.  5.  and  Heb.  ^i.  18.  See  alfo  Nam,  xxxti.  15. 

{i).D,p.  324,  357,  362.  (2)  J). p.  321.  (3)  D./.  331. 
C4)D.^3S5>  356.  E  2 


40  DIALOGUE     11. 

they  were  infpired  to  declare  fhould  be  done.(i) — Nor  in 
ihofe  who  came  to  Chrill  to  be  healed.  For  ihcy  had  fuf- 
iicientevidence,to  believe  that  Chrifi  was  able  to  do  ii.  (2) 
Nor  indeed  is  there  one  inftance  in  the  bible,  of  God's 
r{  quiring  a  msn  to  believe  any  thing  whaticever,  without 
fufficien:  previous  evidence  of  its  truth. 

How  incredible,  therefore  I  how  infinitely  incredible  is 
it!  That  God  ibould  firft  put  the  Bible  into  our  hands,  as 
rational  creatures,  2nd  charge  us  ftridly  to  adhere  to  it  en 
pain  of  Eternal  Damnation  ;  (Rev.  j<xii.  18.)  and  then  fuf- 
pend  the  eternal  falvation  of  all  mankind  on  their  believing 
a  thing  to  be  true,  no  where  contained  in  the  bible;  yea, 
of  the  truth  of  whick  they  have  no  evidence,  from  "  Scrip- 
lure,  fenfe  or  reafon  ;  yea,  which,  as  yet,  is  not  true,  but 
i3a»ly  contradidory  to  divine  revelation  :  and  fentence  men 
to  eternal  damnation,  for  not  believing,  what  they  would 
be  glad  to  believe  with  all  their  hearts,  had  they  fiifhcienc 
evidence  of  its  truth  1  For  there  is  no  man  but  would  be 
glad  to  know,  that  inCIead  of  the  eternal,  torments  of  Hell,. 
he  fnould  have  the  eternal  joys  of  Heaven. (3) 

^ter.  5.  Is  rot  this  the  difference  between  faith  and 
prefumption,  as  the  words  are  commonly  underflood  among 

(I)  M.p.  174.  (2)  M.  p.  173. 

(3)  Somey  nxho  are  in  this  fc heme ,  pretend  to  he  great  ene- 
mies  to  carnal  reafon.  But  they  muft  renounce  all  reaj'on,  and 
thi  hible  too,  or  one  ivould  thinks  they  nenjer  can  be  full  proof 
agai):Ji  con-ui^ion. — But  they  fa)  y  nue  muji  become  fools  J  or 
Chriji.  But  do  they  really  think,  that  Chrifianitx  is,  infaSi,  a 
foolijh  religion?  Chrijiiamty,  'which  is  the  nxifdom  of  God : 
and  nvhich  exhibits  a  mojl  exail  piSIure  of  ail  the  di--vine  per- 
feSiions  /  a  piSiure  a  mof  infnitely  brighter  than  that  ivhich 
'was  gi--ven  in  the  creation  of  the  n.vorld.  The  nxjork  of  our 
Redemption  is  the  niafter-piece  of  all  Cod^s  ivorks,  and  Chrif 
tianity  the  brighteji  difplay  of  all  Gods  perfeSiions.  Its  nxif- 
dom,  glory  and  beauty  are  fuchy  as  gain  the  attention  of  all 
the  exalted  geniuses  of  the  Hea'venly  'world. —  I  Pet.  i.  12. 
What  an  infinite  reproach  to  God  and  his  Son  is  it  then,  for  us 
viortals,  to  mifreprefent  this  rational y  dinjine  and  glorious  reli- 
gion, fo  as  to  make  '/,  in  fa  51,  one  of  the  mcfi  foolijh,  in  con- 
fifient  and  ahfurd  things  imaginable  !  and  then,  to  hide  the 
Jhome  of  its  nakeanefs.  raife  an  outcry  about  carnal  reafon  .'— 
by  thi*  means y  many  poor  finners  have  bien  early  lid  to  look  upon 


D  I  ALO  G  u  E    ir.  43 

^ler.  9.  Is  there  one  in  all  St.  Paul's  catalogue  of  be- 
lievers in  Heb.  xi.  vvhofe  faith  confined  in  believing  with- 
out any  evidence  ?  (i) 

Quer.  10.  Were  ever  any  awakened  finners  invited  and 
urged  to  believe,  by  Chrill,  or  his  ApolUe,  and  told  at  the 
fame  time,  that  the  thing  they  were  to  believe,  was  not 
true  as  yet?  Nor  had  they  any  evidence  from  Scripture, 
fenfe  or  reafon,  it  ever  would  be  true;  but  however  moft 
folemnly  alfured  by  the  promife  and  oath  of  God,  if  they 
would  venture  to  believe  without  any  evidence  at  all  in  the 
cafe,  it  fhould  be  according  to  their  fiith. — Was  this 
the  thing  the  Apoftles  dwelt  upon  in  all  their  preaching  ? 
AVas  this  the  thing  they  urged  awakened  finners  to,  with 
all  their  might  ?  No  :  they  never  heard  of  it — neither  came 
it  into  their  hearts,  to  think  that  this  was  juftifying  faith. 

^er.  II.  Is  not  the  thing  believed  a  lie.?  It  was  not 
true,  before  it  was  believed,  as  is  granted.  But  believing 
an  untruth,  to  be  true,  cannot  make  it  true. — It  cannot, 
according  to  reafon — It  cannot,  according  to  Scripture — 
It  cannot,  according  to  expe/ience.  It  was  never  known, 
fmce  the  world  beg.in,  to  produce  this  effeifl  in  any  one 
inTtance  ;  unlefs  in  this  cafe.  And  we  have  no  evidence 
from  Scripture,  fenfe  or  reafon,  that  it  ever  did  in  this. 

i^er.  12.  Is  it  not  artonifhing,  and  one  of  the  moft  un- 
accountable things  in  the  world,  that  a  rational  creature, 
with  the  Bible  in  his  hands,  ihould  ever  be  able  to  work 
up  himfelf  CO  believe,  what  he  knows  is  not  yet  true  ;  and 
what  he  knows,  he  has  no  evidence,  that  it  ever  will  be 
true  ?  No  wonder,  thefe  men  are  fo  much  troubled  with 
doubts. — No  wonder,  they  are  afraid,  they  believe  a  lie — 
No  wonder,  they  are  obliged  fo  much  to  drive  and  ilruggle 
againil  this  unbelief;  a  kind  of  unbelief  we  no  where  read 
of  in  the  Bible.  A  kind  of  contiift,  no  Saint  ever  had,  that 
frands  on  Scripture  record  ;  as  themfelves  are  obliged  to 
own. (2)  To  ftriiggle  daily  to  believe,  without  any  evi- 
dence from  Scripcure,  fenfe,  or  reafon  !  to  have  this,  for 
their  Chriftian  confliil !  an  unheard  of  conflid  in  the  Apof- 
tolic  age  !  Inrtead  of  ^ruggling  againfl  this  kind  of  unbe- 
lief, Scipture.  fonfe  and  reafon,  all  join  to  julHfy  it.  As 
nothing  can  be  plainer  than  that  we  ought  never  to  believe 
any  thing,  with  more  confidence,  than  in  cxadt  proportion 

(i)  D.p.  326.  (2)  M./.  1S6. 


44  DIALOGUEII. 

to  our  evidence.  To  do  otherwife,  and  that  profePedlr, 
is  the  moll  preiuraptuous  thing  in  the  uorld.  And  to  think, 
bv  being  thus  Itrorg  in  the  Faith,  we  ihali  give  glory  to 
God,  is  the  very  firft-boin  of  delulion,  that  even  Satan 
hin-.i'eif  ever  begot  in  the  heart  of  a  fallen  creacure.(i) 

(i)    D.  p.  355,    342,   34.3,    369.       PFcfiiielirus  and  other 
ancient  and  modern  i.^iitefs ,  ^vithout  the  leap JcrupUy  fay,  that, 
in  tie  direci  act  of  jujiifying  Faith,    I  beiie^ve  *'  my  Jin s  are 
forgiven'' — "  God  is  recoticiled  to  me,"  i^c.  i^c.     Others  <ivho- 
Jetm  to  be  in  the  Jamt  fcheme,  are  more  cautious  in  their  exprej- 
fions  i    and,  to  u-void  the  charge  of  '•  belie'-ving  a  lie,''   they 
<vjord  themj'eh-ves  Jo  ambiguovfy,  that  it  is  -very  di^cult  to  knoi.K> 
ivhat  they  ineau.      For  it  has  often   been   urged  againji  this 
fcheme,   *'  If  faith  caffs  in   behe-uifig  my  fns  are  fr given,, 
then  the\  are  forgiven  bejore  I  bilie-ve,  cr  tlje  I  believe  a  lie.'''* 
— And  it  is  <vcoi:dtrful,  to  fee  ^vhat  methods  ha-ue  been  taken 
b)    'writers  to  a-void  this   dificulty. — Hcvue'ver,    <TA}hen  all  is 
faid  and  done y  there  are  in  hature  but  th.fe  three  ixniys  tofol=ve 
the  dificuits  ;  either  (i(l)  to  fy,  that  our  fins  are  really  for- 
gi-vcH  before   ive  believe. —  Or,    (2!)   that  although  they  are 
net,  yei  according  to  the  tenor  rf  the  Co've-nant  of  Grace,  they 
jhali  be,   if  -xve  do  but  belie^ve  that  they  arc. — Or,  (3^)  a  be- 
lief that  "  my  fns  are  for  given  V  muji  be  left  out  cf  the  defini- 
tion of  jnfiifyiiig  faith. — The  firft  njoas  the  folution  cf  Antino- 
mians   in  forrner  ages.      But    it  is  fo  contrary  to  the  exprefs 
declaration  cf  Scripture  (joh.  Hi.  18.^  that  it  tvill   not   do. 
2he  third  gi-ves  up  the  ivhole  fcheme  they  contend  for. —  -j'nd 
fo  that  'vnll  not  do.      The  fecond,   n.vhich  Mr.  Marjhal  has 
taken,  bad  as  it  is,   is  the  only  one  that  is  left.      Noiv  if  they 
all  7nean  as  he  does,  it  is  to  be  <voiJhed,  they  ivould  all  f peak  a» 
plain,    that  ive  may  precifely  kno^w  -zvhat  they  intend.      This 
ivould  fon  bring  the  contro-verfy  to  an  ifue.      But  tvhen  I  read 
their  books,   they  feem  to  me  fometimes  to  folve  the  dijficuliy  one 
ivay.  and  fometimes  another.      Sometimes  they  reprejent  as  tho' 
"  Pardon  ivas  mine  abfolutely  befcre  Faith  :'''   and  fometimes 
jif  the  contrary.      Sometimes  they  fay,  **  iVe  ha<ve  the  clearefi 
evidence  from  Scripture  for  this  belief:'^  and  fometimes  they 
fay,   **  PFe  haH.-e  no  evidence  from  Scripture,  fenj'e,  or  reajon.'"* 
Sometimes  faith  is  raijed  up  to  '■^  a  perfuafon  that  1  in  particu- 
lar am  pardoned,  and  f jail  certainly  have  eternal  life  ."    And 
thtn  again  it  fnks  dcv^n   into  a  mere  ' '  belief  that    I  have  a 
common  iniereli  in  Gofpel-cffirs,  fuch  as  even  reprobates  havie»^ 


DIALOGUE*      II.  41 

mankind,  viz.  that  in  the  onCj  we  believe  bccaufe  we  have 
fufficient  evidence,  in  the  other,  without  any  evidence  at 
all?  And  is  not  this  the  conftantcharatfter  ofallfelf-deceived 
hypocrites,  that  they  have  "  a  real  perfuafion  in  their 
he  ills"  of  the  love  of  God  to  their  fouls,  and  a  confident 
expedaiion  of  eternal  life,  without  any  real  evidence  ? — 
Mat.  vii.  21,  27.   Luk.  xiii.  25,  26,  27.  and  xviii.  9,  11. 

i^=rr.  6.  is  not  this  faith  analogous  to  that  which  the 
Devil  lempted  our  Saviour  to  exercile  ?  when  (Lu.  iv.  8  ) 
He  Brought  hifn  to  Jerufalem,  and  fet  him  on  a  pinacle  of  the 
temple,  ar.d j'aid  unto  him,  if  thou  be  the  Son  cf  God,  caji  thy- 
j'df  do^vcn  ffC7n  hence  :  For  it  is  written,  (Pial.  xci.  Ji.)  He 
jK^all  gi've  his  angels  charge  oucr  thee,  to  keep  thee,  and  in  their 
hands   they  JhaU  hold  thee  up,   Ujl  at  any  time  thou  dufh  thy 

experimental"  religion,  as  a  filly,  Joolijh  thing;  although,  in 
reality  tcere  is  nothing  in  it,  hut  nxhat  is  as  rational  as  the 
mathematicks. — It  ca,  if  true  religion  n.vere  not  perfedly  rational, 
hoav  could  it  pleafe  the  infinitely  njuife  God,  ivho  is  the  fountain 
and  four  ce  of  all  reafon  ?  honu  could  it  he  fuitcd  to  raife,  exalt, 
and  ennoble  rational  creatures  ?  or  hoiv  could  it  deferve  to  be 
called  by  the  name  c^  w  i  s  do  M ,  by  Solomon  ike  tvifejl  of  men  F 

Objeit.  **  But  if  the  religion  of  the  bible  is  jo  rational  a 
thing,  <^vhy  are  not  Socinians,  Pelagians,  ^c.  plcafed  "with 
it,  ^<.vho  fo  greatly  cry  up  reafon  ? 

Anfw.  Merely  becaufe  it  is  Jo  contrary  to  the  darling  corrup- 
tions of  their  hearts.  Our  bieffed  Saviour,  ivhc  i.vtll  under- 
fiood  human  nature,  and  the  nature  of  his  o-ixn  religion^  affirms 
that  this  is  the  true  caufe,  J  oh.  Hi.  19,  20,  21.  Hud  they 
but  good  hearts,  they  nxould  bi  charmed  nxiih  the  ivifdcm  and 
glory  of  the  Chrijlicn  religion,  (Job.  •viii.  ^"jj  e-jen  as  the 
inhabitants  cf  Heaven  be,  Eph.  Hi.  10. — For  ofter  all  their 
glorying,  their  o-jon  fchemes,  although  a  little  bitter  globed 
c-uer,  yet  in  reality  are  as  incon/lflent  and  abfurd,  as  this  that 
Theron  pleads  for. — ///  the  apojiolic  age,  divine  truths  ivere 
Jet  info  clear  a  light,  that  the  nx-orjl  rf  heretics  xvere  chiged, 
<iK,ere  .neceffhated  to  fee,  that  they  ivere  inconfijlent  <nx:ith  them- 
ftlves  ;  and  Jo  'vjere  forced  to  be  felf-condemned  J  as  is  plai:ly 
implied  in  Tit.  Hi.  \o,  ii.  An  heretick,  afcer  the  firft  and 
fecond  admonition,  rcj<r£\  :  knowing  that  he  that  is  fuch, 
is  fubverted,  and  finneth,  beinf:^  condemned  of  him- 
SKLT- . — And,  no  doubt,  there  is  light  encuvh,  in  the  hcly  Scrip- 
E  ^ 


42  DIALOGUE      II. 

foot  agabifi  ajicm. — Here  was  a  promiTe,  a  precious  pro- 
mile  out  of  God's  own  word.  And  hi  that  belic'veth  net 
God,  hath  made  him  a  liar.  The  Devil  urged  our  Saviour 
to  appropriate,  and  take  it  home  to  himfelf  in  particular  : 
And  be  verily  "  perfuadcd  in  his  heart"  he  Ihould  be  fafe, 
although  he  caft  himfelf  down. — However,  on  a  critical 
examination  of  the  text  the  Devil  recited,  there  could  be 
no  evidence  from  that,  of  fafety  to  Chrift,  if  he  had  caft 
himfelf  down. — So  therefore  he  muft  believe  really  uithout 
any  evidence  from  *'  Scripture,  fenfe  or  reafon  ;"  and  the 
Divil  would  have  had  him  think,  that  according  to  his 
Faith,  fo  fhould  it  be  to  him. 

^er.  7,  If  the  Devil  attempted  thus  to  delude  our  bleff- 
ed  Saviour  himfelf,  by  mifapplying  a  precious  promife, 
has  he  not  courage  ? — Has  he  not  power  ? — Has  he  not 
■will  ? — to  attempt  to  delude  poor  finners  in  a  like  manner  ; 
that  thereby,  Devil  as  he  is,  he  may  accomplifti  their  eter- 
nal ruin  1  And  are  we  not  forewarned  from  Heaven,  of  a 
falfe  fpirit,  and  charged  not  to  believe  every  fpirit  ?  (i  Joh. 
iv.  J.)  For  that  Satan  himfelf  is  transformed  into  an  /hgel  of 
light.  (2  Cor.  xi.  14  ) 

^uer.  8.  Did  ever  Chrift  or  his  apoftles  define  Faith  to 
be  •*  a  real  perfuafion  that  Chrift  died  for  me  in  particular, 
and  that  pardon,  Grace  and  glory  are  mine  ?"  They  call 
it  coming  to  Chrift,  receiving  Chrift,  trufting  in  Chrift, 
believing  in  Chrift,  believing  on  Chrift,  tkc.  but  never  call 
it,  believing  Chrift  is  mine,  and  that  my  fins  are  forgiven. 
It  is  true,  the  Saints  in  the  Old  Tellament,  and  in  the  New, 
ufually  ipeak  the  language  of  afiurance.  And  it  is  as  true, 
they  had  fufficient  evidence  of  their  good  eftate  from  their 
fanflification.  This  was  their  evidence.  They  knew  no 
other.  All  who  pretended  to  belong  to  Chrift  without  this, 
were  branded  for  liars,  (i.  Joh.  ii.  4.)  But  where  do  we  ever 
read  of  their  endeavouring  to  work  up  themfelves  to  an 
aftlirance,  profeflTedly  without  any  evidence  t 

tnres,  to  'produce  the  fame  fill,  nvere  it  brought  out^  and  held 
before  the  eyes  of  hereticks  in  this  age,  2  Tim.  Hi.  1 6,  1 7  — 
For  the  truth,  and  only  the  truth,  is,  or  can  be,  univerfaliy 
ccnffent  :  but  all  falfe  fc hemes,  folloiv  them  up,  r*iill  appear 
to  be  inconffteut.  Reafon  is  ivholly  on  the  fde  of  truth.  And 
true  religion  is  the  only  religion,  that  is  perfectly  rational  and 
conffient  throughout. 


D  I  A  L  O  G  U  E      II.  45 

Paul.  Thus,  my  dear  Theron,  you  may  fee  a  little  by 
thefe  Qiieries,  what  1  think  of  this  kind  of  Faith. — But 
there  is  one  moft  myfterious  thing,  I  defire  you  to  explain. 
— Not  why  you  doubt — I  do  not  wonder,  you  are  often 
a/fiuhed  with  doubts.  Nor  do  I  wonder,  your  friend  Af- 
pafio  meets  with  the  fame  conflift.(i)  You  are,  both,  men 
of  too  much  fenfe  and  reafon,  not  to  feel  yourfdves  a  little 
fliocked  fometimes,  in  fpiie  of  all  your  principles. —  But 
this  I  wonder  at — I  am  furprifed,  how  you  ever  came  to 
believe.  Pray,  be  fo  kind,  ?s  to  give  me  a  particular  nar- 
rative, how  faith  was  wrought  in  your  heart. 

I'her.  I 'had  lately  made  a  vifu  at  Phiienor's.  with  my 
dear  Afpafio  ;  where,  in  the  kindeft  and  and  mcft  afF.;dlon- 
ate  manner,  I  was  urged  to  believe;  afTured,  it  was  my 
duty  and  intcreft,  and  that  God's  promife  and  oath  were 
engaged,  that  I  (hould  never  be  made  afliamed  ;  but  it 
fhould  be  according  to  my  faith.  And  all  the  precious 
promifes,  and  gracious  invitations  in  God's  Holy  Word, 
were  fet  in  order  before  me,  in  the  moft  moving  langu-ige, 
and  1  was  argued  out  of  all  my  objeflions. — VVhereupon, 
after  my  return  home,  as  I  was  valking  in  my  garden, 
longing  to  have  an  intereft  in  Chrift,  meditating  on  the 
promifes,  ftriving  to  take  them  home  to  myfelf,  praying 
for  the  Spirit  to  witnefs  with  my  Spirit,  that  I  was  a  child 
of  God,  thus  earneftly  endeavouring  to  work  up  myfelf  to 
this  aflurance,  and  thus  waiting  for  the  Holy  Spirit; — as  I 
was  t4iinking   on  the  dying  love  of  Chrift,   thofe  wordi 

j4nd  this  is  all  I  am  to  belie-oe.  But  in  a.fenxi  pages.  Faith 
is  raifed  up  again  as  high  as  e^er. — So,  that  one  knoivs  not 
nvherc  to  Jin  d  them — the^  feem  to  be  pitched  ;  and  not  to  knoiv 
boiu  to  g<.t  out.  Therefore,  they  new  run  here,  and  then  run 
there  ;  hut  knoiv  not  nvhat  to  do,  to  auoid  the  glaring  incon- 
Jijience  of  their  fc  heme  :  and  yet  dread  to  gi've  it  up. 

At  prefent,  for  ought  that  appears,  Mr.  MarjhaV s  folution 
is  the  beji  that  the  cafe  can  admit  of  —  To  he  fur  e  Mr.  Heroey 
thinks  it  the  be/l  ;  as  he  ejleems  Mr.  MarfhaPs  mvfery  next  f 
the  Bible.  And  in  his  preface  to  Mr.  MarJhaV s  hook,  he  fays ^ 
**  I  (hall  rejoice  in  the  profped  of  having  tie  Gofpel-mxfery  of 
Sand  if  cat  ion.  (land  as  a  fourth  'volume  to  Theron  and  Afpnfio.'*^ 
—  A'td  therefore  I  ha-ve  a  juji  ivarrant  in  the  prifent  contro- 
'verf  ,  to  confider  it  as  Juch.  And  to  'vienu  all  four  'volumes  as 
containing  one  cempleat  fcheme,  (i)   D. /•  353. 


4-0  DIALOGUEll. 

feemed  to  be  fpoken  to  me,  O  thou  of  little  faiths  nxhereftrrt 
dcj}  thou  doubt  ?  Wheicfore  dolt  thou  doubt  of  my  love  to 
thee,  for  whom  I  hive  fned  my  blood  ? — 1  believed — 1  was 
full  of  love  and  joy — and  for  feveral  days,  all  my  thoughts 
were  taken  up  abouc  Heavenly  thing  .  1  was  weaned  from 
the  world.  All  old  things  feemed  to  be  pafTed  away, 
and  all  things  to  becon.e  new. 

Paul.  Letany  Chrfilt;f,,gracelefs  finner,  in  yourcircum- 
flanccs,  believe,  as  you  believed  ;  and  from  principles  which 
are  natural  to  mankind,  he  would  feel  as  you  felt.  And, 
as  all  your  affedions  might  flow  fiom  natural  principles, 
they  were  no  evidence  of  a  fupernatural  change  ;  as  you 
may  lee  proved  at  large,  in  a  book  I  have  as  good  an 
opinion  of,  as  your  Ai^afio  has  of  Mr.  Marfijal's  myftery, 
•?ic.(l)  Therefore,  from  thefe  efieds  of  your  faith,  you 
cannot  argue,  it  was  no  delufion.  Becaufe,  if  it  had  been 
a  delufion,  it  might  have  produced  juft  the  fame. — You 
will  iufFer  me  theiefore  to  enquire.  What  'warrant  had  yon. 
for  this  belief? — For  although  all  the  promtjes  of  God  are 
IN  Christ,  Yea^  and  A^men,  (2  Cor.  i.  20. J  yet,  to  him 
that  is  out  of  Chriji,  God  is  a  co7i fuming  f  re.  He  is  condetnned\ 
and  the  <xvrath  of  Gcd  abidetb  on  him.  {Joh.  Hi.  iS,  36.) — 
Pray  tell  mc,  mull  not  a  fmner  be  in  Chrift,  before  he  is 
entitled  to  the  promifes  r 

Ther.  Yes. — For  it  is  his  union  with,  and  relation  to 
Chrift^  which  lays  the  foundation  for  his  interefl:  in  all  the 
blf^ffiogs  purchafed  by  him.  Firfl,  we  are  children^,  and 
then  heirs.  (Rom.  viii.  17.)  Firft,  we  are  ingrafted  into 
Chrift,  the  true  'vmey  and  then  partake  of  the  f-^p.  (Joh.  xv, 
I,  7  )  Firlt,  we  are  married  to  Ciirift,  and  then  we  are 
inrerefted  in  all  his  riches  and  glory. (2) 

Paul.  A  charming  truth  this,  my  'Iheron  !  And  if  you 
will  attend  to  it,  and  be  confillent  with  yourfelf  it  muft 
lead  you  back  from  the  paths  of  error,  to  the  high  road 
which  goes  dircdlly  to  the  Heavenly  \Zion. — For,  if  we 
muft  he  in  Chrift,  before  we  are  interefted  in  his  benefits; 
we  muft  kno^v  thit  we  are  in  Chrift,  before  we  can  know 
our  interefts  in  his  benefits.     And,  therefoie,  the  iirfl  direct 

( 1 )  Mr.  Ed^vards  on  Religious  JjfeSiions. 

(2)  See  all  thiifnely  reprefented^  as  n.t-ell  as  rightly  Jiatedy 
D  p..  213.    218.      Whether  in  a  co>:JtJit'Kce  nxith  the  rejl  of  his 

fcheiney  ^uue  f jail  fee  hereafter. 


D  I  ALO  G  U  E      II.  47 

in5l  of  f.iith  cannot  confill  in  believing  that  his  benefits  are 
mine. — Arietta  was  firit  married  to  l^hiienor,  before  her 
debts  devolved  on  him,  and  all  his  dignity  was  derived  to 
her.  Had  fhe  been  carried  away  with  a  fond  dre^m,  with 
a  full  perfiiarion,  that  Philcnor,and  ail  his  ric!»es  and  honour 
were  her's,  before  marriage,  and  to  the  negled  of  matri- 
monial rites,  Ihe  might  have  enjoyed  the  comfort  of  her 
dream  ;  but  mull  have  rcaliy  lived  in  widowhood,  and  died 
in  debt,  never  the  better  for  the  •'  wealthy  and  illultrious 
Phiienor.'^  As  this  is  your  Afpafio's  own  fimile,  1  hope 
you  will  the  more  oiligeiuly  attend  to  it.(i)  Juftifying 
faith  is  that  adt,  whereby  we,  being  dead  to  the  lavj,  are 
married  to  Chrtji.  (Rem.  vii.  4.  2  Cor.  xi.  2  )  And  aficr 
murriage  v/e  may  jmliy  fay,  j/y  lebved  is  mine,  and  1  am 
his.  (Cant.  ii.  16.)  but  not  b:'fore.  (Kph.  ii.  12.  Joh.  iii.  18.) 

Tr.'ir.  Yes.  Let  m;;  tell  you,  that  any  Cnriiliefs,  gracc- 
lefs  iinner  in  the  world,  h.is  equal  righ',  wich  the  bcil  Saint, 
to  ad^pc  this  language,  and  lay.  My  beloved  is  mine,  and  I 
-uin  his.  For  this  ties  the  very  knot, — tnis  conilitutes  the 
union  (2) 

■Paul.  I  thinks  for  once,  my  Theron,  your  dear  Afpafio 
himfeif  feems  to  cou  radid  you.  You  doubtlefs  remember 
his  words  :  *'  My  belo^jed  is  mine  and  I  am  his — i  dare  not 
fay,  is  the  poefy  of  the  myftic  ring — but  it  is  tne  undoubted 
■efi-ed  of  this  divine  union. "(5) 

2'hcr.  Sure  1  am,  my  dear  Afpafio  taught  me  by  the  firil 
dirccl  ad>  of  faith,  10  go  to  God,  and  fiy,  "  Pardon  is  mine, 
grace  is  mine',  Chriil  and  all  his  fpirituai  bleflings  are  mine  :" 
Not  becacfe  I  am^confcious  of  fandlifying  operaiions  in  my 
own  breall,  but  previous  to  any  reti-dicHi  on  inherent 
graces.  1  am  not  therefore,  firft,  by  reflection,  to  know, 
th.it  1  am  married  to  Chriil,  bcfvjre  I  call  him  my  own. — 
Y^-a,  rather,  1  muft  firil  know,  ih.it  he  is  mine,  before  I 
can,- — before  1  dare,  come  to  him.  Tiiis,  1  am  fure,  is  my 
Afpafio's  dodtrin-i. (4) 

Paul.  But  then  Ciiriil  and  nil  his  fpiritual  bleflings  are 
your'i,  before  you  are  inCiirift;  which  is  contrary  to  wh..c 
Afpafi  J  atiirms  (5)  And  contrary  to  tJ:e  plain  icnfc  of  the 
New  Tefl^mcnt,  as  you  but  j^ll  now  ilated  the  m;.ttcr  your- 
it\f. — JiJut  to  dwell  upon  this   iuconfilUnce  no  longer, — 

(i)  T>.p-  21S.  (2)  D  /.  343,  344.  (3)  Ti.p.  218. 
(4)   D.p,  312,  313,  358,  362.       (5)  D.p.  213,  218. 


48  D  I  A  L  O  6  U  E     II. 

Pray,  tell  ir.e  wlat  warrani  you  hdd  from  Scnpture,  to 
beJitve,  that  Cnnll  and  ail  ni&  Ipiiiiual  bi«.iiings  were 
your's. 

U/.er.  I  uas  awakened  to  forr.e  T  nfe  (f  my  dinger  of 
eternal  ruin,  1  U-ngtU  lO  belitvc  tJi.a  iH)  hns  wtre  jai04)n- 
ed,  and  ihat  Chiiit  uas  iiiinc  ;  tut  i  tuuiu  r.ol  ict  rry  lirle 
clear.  Ai[>oUu  t«  id  rr.e,  it  v\as  '*  yeiKdtly  ciear.*'  1  hat 
1  had  as  gocd  a  warratu  for  this  belief,  25  a  ntigLbut-ring 
CJcrgyn,un  huu  10  take  uny  bock  iii  my  Lbrar\ ,  u  hen*  I 
hau  Jdttly  alibied,  •*  thai  ne  wa5  as  wekon.e  to  any  bock 
as  ihotgn  they  \\cre  aii  his  oun."  Yea,  as  good  a  uarrant 
fur  ihis  behct,  as  one  of  n.y  fervantb  had  10  believe  me, 
wnen  1  gave  him  a  farm  for  his  own.(i) 

Paul,  shocking  ! — i  would  not  treat  an  awakoHcd  fin- 
ner  lo,  for  ail  the  world — but  how  did  Alf  alio  n.ake  it 
out,  thai  your  title  to  p.;rdcn  was  thus  clear,  u  hen  Mr.Mar- 
fliai,  his  frtvouiite  author  owns,  there  is  no  evidence  of 
the   thing  from  Scripture,  ftnie,  or  reafon  ? 

7her.  He  referred  n:e  to  Juh.  vii.  37.  If  any  man  tkirji, 
let  him  come  unto  me  and  drink.  But  )  ou  ihirlt,  faid  iie  ; 
therefore  to  you,  this  promile  is  made. (2)  And  he  was 
always  encouraging  me  to  this  belief,  by  taking  a  kind 
notice  ot  my  e^iineit  prayers,  {orrous,  tei-rs,  good  delires, 
and  fenle  of  unworthinels.(5)  And  from  this  quaiter  my 
firft  encouragement  aroie  ti.'  hope  and  believe,  that  Chriil, 
pardon,  grace  and  glory  were  mine. 

Paul  But  according  to  this,  O  my  Theron,  your  own 
awakenings,  earneli prayers, forrows,  tears,  good  defin  s,and 
fenle  of  unworthineis,  laid  the  firft  foundation  of  your  faith. 
This  was  the  fecret  language  of  your  heart,  *'  To  fuch  a 
one  as  I  am,  the  promiles  belong  :  and  {o  i  may  faftly  be- 
lieve, they  are  all  my  own." — As  much  your  own  as  your 
fervant's  little  farm  was  his.  And  if  your  encouragement 
to  believe,  took  its  rile  from  your  own  inherent  qualifica- 
tions;  if  your  own  goodnefa,  in  whatever  hi^mble  form, 
emboldened  you  to  come  to  Chiiil  ;  your  hope  of  accept- 
ance was  really  botumed  on  ycurov^n  righiecu.'nels :  and 
fo  your*i  is  a  felf-righteous  faith.  And  if  this  be  the  cafe, 
a  clear  fight  of  the  badnefsof  your  he;irt  and  of  theft;i6l- 
nefs  ofthe  law,  would  entirely  kill  youi  faith.  (Rom.  vii.  9) 

(i)  D./.  269,  273.  (2)  D.  p.  270.  (3)  D  /.  157, 
158,  207,  208,  220,  265,  266;  289^,  290,  293,  294. 


,  DIALOGUEII.  4^5 

If  your  good  defires,  like  {o  much  money  in  hand,  en- 
couraged you  to  come  to  Chriil  ;  your  courage  would  fail 
you,  did  you  know,  that  the  belt  dcfires  you  ever  had, 
according  lo  Law  and  llridl  JulHcc,  merit  eternal  damna- 
tion. Did  you  thus  feel  yourfelf  witliout  money,  yea 
would  net  dare  to  come. 

7)jer.  But  is  it  not  true  ?  Arc  not  the  promifes  made 
to  thofe  ih^X.  tkirji  }  Joh.  vii.  37.  That  labour  and  are 
hea^-jy  laden  ?   Mat.   xi.    28,   &c. 

Paul.  Thefe  are  not  promiles,  my  Theron,  which  con- 
vey a  title  to  pardon  and  falvation  to  Sinners  out  of  Chrift, 
on  condition  of  their  good  defires.  They  are  rather  invi- 
tations to  .1  union  with  Chrift  by  a  true  and  living  faith. 
They  give  a  Sinner  a  good  warrant  to  come  to  Chrift  ;  to 
come  -cvithout  money  and  ivithout  price  (Ifai.  ly.  i.)  and 
thofe  who  thus  come,  fhall  find  reft  10  their  fouls.  But 
they  give  no  grounds  to  one  out  of  Chrift,  encouraged  by 
his  own  righieoufnefs  to  believe  that  pardon,  grace,  and 
glory,  are  his. 

2%er.  1  did  not  mean  that  my  own  good  defires,  prayers, 
&c.  gave  me  a  right  to  believe.  I  had  a  good  right  be- 
fore. As  an  •*  abandoned  Sinner,'*  (i)  1  had  an  actual 
right  to  Chrift  and  all  his  benefits,  by  an  **  Aiflual  gift 
from  the  Almighty  Majefty,'*  juft  as  my  fervant  had  to 
his  little  farm,  by  my  donation.   (2) 

Paul.  After  you  had  given  the  little  farm  to  your  fer- 
vant, it  was  his.  It  was  his,  before  he  believed  it  his. — 
Your  donation  made  it  his,  and  not  his  belief.  It  was  his 
before  he  believed  it,  and  whether  he  believed  it,  or  not. 
He  had  fufficient  evidence  to  believe  it  his,  previous  to  his 
belief.  Now  if  Chrift  and  all  his  benefits  are  your*s  in  this 
fenfe,  then  you  w»s  juftified,  adopted,  fan«^ified,  and  en- 
titled to  eternal  glory,  while  fecure  in  iin  ;  months,  nay, 
years,  before  any  of  your  convcrfation  with  Afpafio. — 
Yea,  your  title  is  as  old  as  the  Gofpel.  Which  you  con- 
fider  as  your  deed  of  gift,  or  as  Chrift's  laft  Will  and 
Teftament,  in  which  all  thefe  legacies  were  bequeathed 
to  you.  Your  title,  ycur  abfolute  title  commenced  at  the 
death  of  the  Teftator. — **  When  your  old  acquaintance 
Charicles,  left  you  a  handfome  legacy,  what  did  you  do 
to  eftablifti  your  title,   and  make  it  your  own  r'* 

(i)   D.  p,  307,  308.     (2)  Z).  /.  272,  273.  F 


50  D  I  ALO  G  U  E    II. 

2'her.  '*  My  title  was  pre-eftabli(hed,  by  my  friend's  do- 
nation. I  had  nothing  to  do,  but  to  claim,  to  accept, 
and  to  pofTefs.'*  And  1  did  the  very  fame  in  the  prefent 
cafe,  (i)  And  ever  fince  this  firft  aft  of  Faith,  «*  On  this 
unalterable  ground,  1  aifert  and  maintain  my  title.  Par- 
don is  mine,  Grace  is  mine,  Chrill,  and  all  his  Spiritual 
blefTings  are  mine  ;  becaufe  all  thefe  precious  privileges 
are  configned  over  to  me  in  the  everlaicing  Gofpel."  (2) 
This  is  the  proper  notion  of  believing. — *'  When  I  fent  a 
meflagc  to  my  tenant,  aiTuring  him,  I  had  cancelled  the 
bond,  and  forgiven  his  debt ;  he  believed  the  meifage  to 
be  true. — So  I  give  credit  to  the  gracious  declarations  of 
my  God. — So  1  believe."  (3) 

(i)   Z). /.  255.     (2)   D.  p.  362.^ 

(3)  D.  />.  297,  z<)%.-—Ar.d  <\.vith  Theron  agrees  Mr.  Bof- 
ton,  fivho  in  his  book  on  the  tn.vo  Covenants,  maintainSy  that 
Chriji  in  his  laji  IVill  and  I'ejiamenty  did  actuall)  bequeath 
regenerating  Grace,  Jujlification,  Adoption,  Sanciif  cation, 
and  Eternal  Life,  freely,  abfolutely  and  unconditionally,  to 
every  dinner  of  Adam'' s  race.  And  adds,  that  Chriji  himfelf 
is  alfo  executor  of  this  ivill,  and  by  his  office  as  fuch  obliged 
to  make  out  all  thefe  legacies  to  all  the  legatees,  that  are  flea- 
fed  to  put  in  their  claim,  and  make  their  demands.  And  faith, 
according  to  him,  confjls  in  believing  all  is  mine,  and  tn 
claiming  and  taking  pofjejjion  of  all  as  my  cwn.  (See  p.  1 14, 
199,  214.)  And  arfes  from  no  higher  principle  than  Jelf- 
prefer<vation.     {P.  262,  263.^ 

Saint  Paul  ufed  to  fay.  If  children,  then  heirs.  (Rom', 
'viii.  17.  Gal.  Hi.  2g.J  But  according  to  this  nenu  gofpel, 
it  is,  if  Simiers,  then  heirs.  And  this  n.vill  be  reckoned  good 
ne-ivs  for  unregenerate  Simters.  2'hey  are  no  longer  at  God^s 
fo^ereign  mercy,  according  to  Rem.  ix.  15.  Nor  need  tbey 
come  as  peer  beggars,  according  to  Luke  xviii.  13.  Their 
title  to  all  things  '*  //  perfectly  clear, ^^  e'ven  niohile  unregene- 
rate and  out  of  Chrift.  And  they  may  come  as  heirs,  njubo 
have  a  legal  right  to  make  demands  ;  and  put  in  their  claim, 
and  Jay  'Pardon  is  mine,  1  claim  it,  1  demand  it  as  my  o-^jun.** 
And  the  executer  is  obliged  to  a?fvoer  their  detnands,  and  give 
out  their  legacies.  This  Jc heme,  ijuere  it  true,  would fuit  cor- 
rupt nature^  e'ven  better  than  the  Arminian.  As  we  all  had 
ret  her  have  ejlates  left  to  us  by  nvills,  than  be  at  pains  to 'work 
for  them :     So  it  is  eafer  to  claim  and  demand  Heaven,  than 


DIALOGUE     H  51 

Paul.  To  whom  are  Chrift,  pardon,  grace  and  glory, 
coiirigned  over  and  conveyed  in  ihe  Gofpei-grant  ?  What 
are  their  names  r  Or  what  are  their  charaders  ?  Who  are 
the  men  fo  highly  favoured  ?  In  wills  and  in  deeds  of 
gift,  you  know,  the  parties,  to  whom  any  thing  is  be- 
queathed, or  given,  are  mentioned  by  name.  Is  it  {o  in  the 
Gofpel-grant  ?  Are  all  thefe  blefiings  entailed  on  believ- 
ers, or  on  finners,  as  fuch  ? 

Ther.  On  Sinners,  on  all  Sinners  of  Adam's  race  ;  and 
that  confidered  merely  as  Sinners:  as  my  dear  Afpafio  pro- 
ved at  large,  (i)  And  that  which  is  thus  freely  given  to  eve- 
ry Sinner,  any  Sinner  in  particularhas  a  good  warrantto  look 
upon  as  his  own.  Thus,  then,  ftands  my  warrant  to  be- 
lieve. All  thefe  blefhngs  are  given  to  Sinners,  as  fuch: — 
But  I  am  a  Sinner :  Therefore,  all  thefe  bleftings  are  given, 
tome.    (2) 

Paul.  That  is,  *'all  Sinners  are  juftified,  adopted,  fanc- 
tlfied,  and  entitled  to  eternal   life  :      But  I  am  a  Sinner  : 

to  do  as  the  Phartfee  did  in  Luk.  xviii.  12.  Thofe  texts  in 
lleb.  ^ciii.  10,  II,  12,  and  ix.  15,  16,  17,  07i  <T.vhich  they 
pretend  to  found  their  fcheme,  are  plainly  nothing  to  the  pur- 
pcfe.  For  God  does  not  fay,  **  This  is  the  Covenant  I  njuill 
make  ^th  all  the  finful  race  of  Jdam  ;  /  av;//  'zvrite  my 
La'wj  in  their  hearts,  tsV."  But  Gcd  fays,  **  This  is  the 
Covenant  I  will  make  with  the  Houfe  of  Ifrael."  But  he 
is  not  a  Jew,  who  is  one  outwardly.  Rom.  ii.  28  29.  The 
children  of  the  promife  are  counted  for  the  feed.  Rem.  ix. 
8.  li  ye  be  Chrill's,  then  are  ye  Abraham's  feed,  and 
heirs  according  to  the  Promife.  Gal.  Hi.  29.  But  if  out 
of  Chrirt,  we  are  condemned,  and  the  wrath  of  God  abi- 
deth  on  us.  Joh.  Hi.  18.  36.  And  <we  can  claim  nothing. 
Noi  not  another  mome?it  of  time,  nor  liberty  to  breathe  another 
breath  in  God^s  ivorld.  IVe  ha've  a  title  to  not  one  minute^s 
forbearance  i  But  God  may  fend  us  to  Hell  this  infant.  Rem. 
Hi.   19.    Gal.  Hi.   lO.—Obje^.      But  it   is  faid  to  the  elder 

brother,  All  that  I  have  is  thine.    Luk.x^j.  31 AnJ.    Tes, 

And  -with  defgn  to  dej'cribe  the  temper  of  a  Pharifee^s  heart. 
The  younger  fon  reprefented  Publicans  and  Sinners,  and  the  el- 
der the  Pbarifes.  (See  ^oer.  i,  z.)  The  poor  Publican 
thought  he  had  no  claijn  to  make,  but  lay  at  mercy.  Luk.  x'viii, 
13.  The  Pharifees  faid  in  their  hearts,  all  is  our  oivn, 
(l)  D,  p.   298,   319.     (2)  D.  p.  305.  F  2 


52  D  I  ALO  G  U  E      II. 

Therefore  I  r.m  juflificd,  adopted,  fanflified,  and  entitled 
to  eternal  life."  Ect  my  dear  Theron,  if  you  know  what 
you  fay,  if  you  really  mean  as  you  fay,  and  if  you  afiirm 
thcfc  fentiments  are  "  Stridtly  confoimable  to  the  uner- 
ring Oracles"  of  God,  tiit-ii,  all  Adam's  race  are,  accord- 
ing to  yoa,  adlually  juilifed,  adopied,  fandlified,  and 
entitled  to  eternal  glory.  And  thus  your  devout  Afpafio 
carries  matters  farther  than  even  the  famous  Doftor  JoJm 
Taylor,  whcfe  key  to  the  Apollolic  writings  is  net  half  fo 
heterodox  as  this  ;  how  much  foever  condemned  by  all 
the  friends  of  vital  piecy.  For  he  only  fuppofes,  that  all 
within  the  vifible  church,  arejultined,  adopted,  &c.  and 
not  Jill  Adam's  race. 

Befidei,  how  is  all  this  confiilent  with  the  words  you 
juil  now  cited  out  of  Mr.  Marfhal's  Myfiery,  a  book  your 
Afpafio  values  next  to  the  Bible  ?  **  We  have  no  abfolutf 
promife  or  declaration  in  Scripture,  that  God  certainly 
>vijl  or  doth  give  Chrirt  and  his  falvatlon  to  any  one  of  us 
in  particular  ;  neither  do  we  knew  it  to  be  true  already^ 
by  fcripture,  ferjfe  or  reafcn,  before  we  aflure  ourfelves 
abfolutely  of  it :  Yea,  we  arc  without  Chrill's  falvation  at 
prefent,  in  a  ftate  of  fin  and  mifery,  under  the  curfe  and 
wrath  of  God.  This  is  a  ftrange  kind  of  afTurance.- 
Therefore,  no  wonder  if  it  be  found  weak  and  imperfe<5>, 
and  difiicult  to  be  obtained,  and  afiaulted  with  many 
dcubtings.  We  are  conflrained  to  believe  other  things  on. 
the  clear  evidence  we  have,  that  they  are  true,  whether 
^^'Q  believe  them  or  no ;  fo  that  we  cannot  deny  our  afTent, 
without  rebelling  againft  the  light  of  our  fenfes,  reafon, 
or  confcience.  Rut  here  our  aflurance  is  not  imprefled  on 
our  thoughts  by  any  evidence  of  the  thing  ;  but  we  muft 
work  it  out  in  ourfelves,  by  the  afliilance  of  the  Spirit 
of  GOD." 

Yea,  how  is  all  this  confiftent  with  your  own  experience 
and  with  the  experience  of  your  Afpafio?  For  if  all  fpi- 
ritual  bleflings  are  by  a  deed  of  gift  abfolutely  made  over 
to  all  Sinners  of  Adam's  race,  and  that  confidered  merely 
as  fuch,  plainly  in  the  Gofpel,  fo  that  their  **  Title  is 
perfedly  clear  ;  "  then  as  true  as  the  Gofpel  is  true,  all 
are  abfolutely  entitled  to  pardon,  grace  and  glory,  before 
they  believe,  and  whether  they  believe  or  not.  And  I 
never  hear  of  you,  or  your  friend  doubting  the  truth  of 
the  Gofpel  itfelf.     How   then  can   you  have  any  doubts 


D  I  A  L  O  G  U  E    II.  53 

about  your  title  to  Heaven  ?  "Why  was  you  To  backward 
to  believe  your  title  ?  Or  why  was  your  friend  fo  ready 
to  "Feci  for  you,  and  fympathize  with  you?"  How 
could  it  be  fo  dilHcult  to  believe,  whiie  at  the  fame  time 
he  **  Beheld  his  title  perfedly  clear  r  "  (i)  Did  ever  any 
mortal  a6l  thus  as  to  temporal  things  ?  Was  ever  a  fon 
of  Adam  put  to  great  diflicuhy  to  believe  an  inheritance 
to  be  his  own,  when  he  faw  with  his  own  eyes,  *♦  his 
title  was  perfectly  clear,"  and  had  the  deed  of  gifc  well  ex- 
ecuted in  his  own  hands  ?  My  dear  Theron,  1  am  even 
toinpied  to  doubt,  whciher  you,  yourfelves  believe  your 
own  (cheme.  Yea,  it  feems  plain,  you  are  all  the  while 
afraid  you  arc  deluded.  x\nd  no  wonder,  fays  Mr.  Mar- 
fhal,  for  you  have  no  evidence  from  Scripture,  fenfti  or 
reafon. — Pray,  did  your  xAfpafio  ever  attempi  to  prove  his 
fcheme  out  of  the  Bible  ? 

Ther.  Yes.  And  once  fpeaking  of  his  differing  from 
the  orthodox,  I  remember  he  faid,  **  I  dare  not  purchafe 
their  approbation,  I  dare  not  attempt  a  coalition  of  {^vv-. 
tiaients.  Fray  my  dear  friend,  faid  he  to  me,  what  is  the 
ftandard  of  orthodoxy  ?  Is  it  the  word  of  Revelation  ? 
This  fpeaks  once,  yea  twice,  nay,  fome  hundreds  of  limes 
in  our  favour."  (2)  And  firfl  and  laft,  I  am  apt  to  think, 
he  mentioned  above  an  hundred  texts  of  Scripture,  to 
prove  his  point. 

Paul.  Ou:  of  this  great  number,  pray  feled  fome  of  the 
molt  plain  and  full  to  the  purpofe  ;  and  on  which  he  fecm- 
ed  to  lay  the  greateft  itrefs  ;  and  let  us  carefully  examine 
them. 

'iher.  There  are  many  texts  which  teach  us,  that  God 
has  given  his  fon  to  a  loll  world.  Ifai.  ix.  6.  7o  us  a  Jon 
is  gi^ven.  (3)  Joh.  iii.  16.  Gcd  fo  lo-ved  the  ijuorlciy  that 
he  gave  his  only  begotten  fon.  (4.)  Other  texts  declare  as 
follows.  Ifdi.  liii.  6.  Goii  laid  on  him  the  iniquity  cf  us 
all.  (5)  I  Tim.  i.  15.  tic  ca?ne  into  the  nvorld  to  fa-oe 
Sinners,  i  i'et.  iii.  i3.  Died  for  the  unjufl.  (6)  i  Cor.  xv. 
i.  C  or  ifl  died  for  our  fins.  (7)  1  Joh.  /.  9.  This  is  the  re- 
cord that  God  hath  gi'-ocn  to  us  eternal  life.  (8)  Aft.  xiii. 
38    lo  you  is  preached  the  remifj'ion  of  Jins.    Act.  ii.  39.  The 

(1)  D.p.  269.  353.  (2)  D.  p.  335.  (3)  D.p.  308. 
(4)  ^P'  305-  (5)  ^'h  304-  (6)  D.p.  299.  (7;  D. 
P'  3'9-     (8)  D.p.  319.  F   3 


54  DiAtOGUE    II. 

promife  is  to youy  and  to  all  that  are  afar  off,  e-uen  as  many 
as  the  Lord  our  God Jhall  call,  (i)  Jn  which  Scriptures, 
you  lee,  Chrift  and  all  Lis  fpiritual  bleffings  are  given  and 
made  over  to  Sinners,  as  fuch,  freely  and  abfolutely  :  So 
as  that  every  one  has  a  good  warrant  to  believe  they  are 
his  own.  And  if  we  would  give  the  fame  credit  to  God 
as  my  Tenant  did  to  me,  we  need  not,  we  could  not 
doubt,  but  that  they  are  all  our  own.  (2) 

*'  When  Jonah,  in  purfuance  of  the  Divine  command, 
cried  and  faid,  Tet  forty  days  and  Ninenjeh  Jhall  be  onjer- 
ihrcn.vn,'*  without  mentioning  any  byname,  '■^  All,  from 
the  leajl  e^ven  unto  the  greatejl,  belieued  i^"*  applied  the 
threatning  to  themfelves.  When  Mofes  fpeaking  of  the 
Manna,  faid,  **  This  is  the  bread  ivhich  the  Lord  hath  given 
you  to  eat,''''  without  mentioning  any  by  name  ;  the  whole 
congregation  fuppofed,  they  had  all  and  every  one  a  good 
right  to  take  and  eat.  So  when  our  Saviour  fays,  *'  My 
Father  giveth  you  the  true  bread  from  Heaven^  C]o\i.  vi. 
32.)  Alluding  to  the  Manna,  we  may  all  and  every  one 
believe  it  is  our  own.  (3) 

Paul.  Your  Afpafio  always  fuppofes,  that  all  the  bleff- 
ings of  the  Gofpel  are  granted  abfolutely  and  without  any 
condition  ;  fo  that  we  have  nothing  to  do,  but  to  believe 
they  are  all  our  own.  Whereas,  there  is  always  a  condi- 
tion expreffed  or  implied.  For  according  to  the  conftant 
tenor  of  the  Gcfpel,  we  niuft  firll  be  in  Chrift,  by  a  true 
and  living  faith,  before  the  blefiings  of  the  Gofpel  are 
our's.  (4) — To  defcend  to  particuliars. — 

(1)  D.p.  303.       (2)  D.p.  298.        (3)  D.p.  305,  307. 

(4)  /^ll  ivr iters  on  ihis  fcheme  maintain y  that  pardon, 
grace  and  glory,  are  unconditionally  and  abfolutely  gi'ven, 
granted  and  made  o-ver  to  all  Sinners  of  Adam^s  race.  And 
this  abfolute  Grant  giues  each  of  us  a  good  nvarrant  to  be- 
lis've  "  pardon,  grace  and  glory  are  mine.*' — Reader  fop, 
and  think  one  minute — If  the  grant  is  not  abjolute,  it  does  not 
make  pardon  mine,  nor  give  me  a  right  to  bdie<ve  it  mine — If 
it  is  abfolute,  it  makes  pardon  ?nine  before  I  believe  it  y  and 
fo  I  am  jujiified  before  Faith. — **  No,  fay  they,  it  is  not  mine 
before  I  belie-ve  it  mine.  But  if  1  belie've  it  mine,  it  is 
mine  J*''  But  one  'would  think,  if  it  is  not  mine  before  I  be- 
lieve, I  belienje  a  lie.  My  fins  m-e  pardoned  before  I  believe, 
cr  they  are  not.     If  they  are  pardoned  before  Faith,  then  I  am 


DIALOGUE.     II.  55 

It  is  true,  God  fo  loved  the  world  as  to  give  his  only 
begotten  Son.  For  what  ?  To  die  for  us.  To  what  end  ? 
That  njohofoenjer  belic-veth  h  him,  pould  not  perijhy  but  ha-ve 
e'verlajiing  life.  He  that  is  united  to  Chrill  by  Faith, 
therefore,  (hall  be  faved.  But  thoie  who  are  out  of  Chrift 
have  no  interell  in  his  falvation  ;  but  are  under  a  prefent 
condemnation. — Condemned  already.  And  the  wrath  of 
God  abidelh  on  them.  *'  Pardon  is  mine." — No — Con- 
demned already.  *•  God  is  reconciled  to  me.'*  No. — 
The  nAjrath  of  God  abideth  on  me.    Joh.  iii.  i6,  18,  36. 

It  is  true,  This  is  the  record  that  God  hath  given  to  us 
eternal  life.  But  this  life  is  in  his  Son.  Therefoie,  he 
that  is  by  Faith  united  to  Chriit,  hath  eternal  life.  For 
he  that  hath  the  Son,  hath  life.  But  thofe  who  are  out  of 
Chrill,  have  no  intereft  in  this  eternal  life.  For  he  that 
hath  not  the  Son,  hath  not  life,    l  Joh.  v.  1 1,   12. 

It  is  true.  That  through  this  man,  is  preached  unto  you 
the  forgivencfs  of  fins.  But  who  hath  an  intereft  in  this 
forgivenefs  ?  Who  is  that  blefled  man  that  is  juftiiied  ? 
Thofe  who  are  out  of  Chriit  ?  No.  But^  Bj  him  all  that 
belie've^  are  jufiifiedt  Aft.  xiii.   38,   39. 

Again,  it  is  true,  The  promife  is  to  you.  And  what 
then  }  Repent  and  be  baptized  every  one  of  you  in  the 
name  of  Jeius  Chriil,  for  the  Remiffion  of  fins.  Were 
their  fins  already  forgiven  ?  No.  Repent  and  be  con- 
verted that  your  fins  may  ;  not  becaufe  they  are,  but  that 
they  may   be  blotted  out.     Aft.   ii.   38,   39,  and  iii.  19. — 

not  jujiified  by  Faith  y  hut  before  Faith.  If  they  are  noty  then 
I  beliCHje  a  lie. — **  No,  fays  Mr.  Marjhal,  according  to  thy 
Faith,  it  pall  be  unto  thee.'''*  i.  e.  If  ^*  ^without  any  e'vidence 
from  Scripture,  fenje  or  reafon,^*  I  belie-ve  that  to  be  true, 
nubich  is  not  true,  it  Jhall  become  true.  This  is  the  heart 
and  foul  cf  their  fcheme. — Keep  this  in  conjiant  'vien.v,  fufftr 
no  ambiguous  nxiords  to  dro<von  your  mind  ;  and  it  is  eafy  to  fee, 
that  there  is  not  one  text  in  the  Bible  to  their  purpofe.  Tea, 
they  gi-ve  us  an  cxaii  definition  of  delujton,  ivhich  properly 
confjis  in  this,  viz.  *'  I  belie-ve  fomething  to  be  true,  i/ji.ich  is 
not  true,  till  in  my  imagination  it  feetns  true  y  and  fo  I  tfike 
the  comfort  of  it.,  as  though  it  nvere  true.'''*  Whereas,  in  fa'v- 
ing  Faith  there  is  no  truth  belie\:ed,  but  nx;hat  is  plainly  rg- 
'vcalcd  in  the  Gofpel  ;    as  ^jlHI  appear  prefntly. 


56  DIALOGUE     II. 

But  what  was  their  ftate  while  impenitent  ?  Except  ye  re- 
pent,    ye  Jhall  all  like<riife  pirijh.  Luk.   xiii.    3,  5. 

Lallly,  it  is  true,  Tiie  whole  congregation  of  Ifracl 
were  welcome  to  take  the  manua  and  eat.  And  'tis  true, 
that  all  mankind  are  welcome  to  receive  Chriil,  the  true 
bread,  and  eat,  and  live  forever.  For  this  eating  is  the 
fame  as  uniting  to  Chrift,  by  a  true  iind  living  F.iiih. — 
He  that  eatith  jny  f.tjo  and  drinketh  my  bloody  d^ucelhth  in  TJie, 
and  1  in  kini.  1  licrefore.  He  that  eaieth  ?ne^  e-ven  be  jhall 
li--ve  hy  me.  But  what  is  the  rt^ae  of  ^jinners  cut  of  Chiift  ? 
Have  they  eternal  life  ?  No.  Except  ye  eat  the  jitjh  of 
the  fo7i  of  ria:ty  and  drit:k  hit  bloody  ye  hwve  no  life  in  you, 
Joh.  vi.  32,  57. 

Thus  the  very  te:7t;s  you  build  your  fcheme  upon,  arc 
all  agninfi  you.  What  warrant,  therefore,  has  a  Sinner  out 
ofChrift,  to  fay,  *»  pardon  is  mine,  grace  is  mine,  Chrift 
and  all  hi^  fpiritual  bleffings  are  mine  ?"  For  thefe  pre- 
cious privileges  arc  not  configned  over  to  him  in  the 
everlafting  Gcfpcl,  while  in  fuch  a  ftate.  Nor  fhall  he 
ever  have  an  intereft  in  them,  unlefs  he  is  firft  united  to 
Chrift,  by  a  true  ?.nd  living  Faith. 

2her.  If  the  curfe  of  the  Law,  which  is  delivered  in  ge- 
neral terms,  not  mentioning  Theron  by  name,  belongs  to 
Theron  ;  why  do  not  the  prom.ifes  of  the  Gofpe-l,  deli- 
vered alfo  in  general  terms,  not  mentioning  Theron  by 
name,  belong  to  Theron  too?  (i)  TJic  Ninevites,  from 
the  leaft  to  the  greateft,  made  particular  application  to 
themfelves. 

Paul.  The  Law  curfes  none  but  thcfe  who  have  already 
broken  it ;  and  the  Gofpel  pardons  none  but  thofe  who 
have  already  complied  with  it.  Theron  has  already  bro- 
ken the  Law,  and  fallen  under  the  curfe  :  Let  I'heron 
comply  with  the  Gofpel,  and  he  ftiall  be  entitled  to  the 
blefling.  The  curfe  of  the  Law  was  not  your's,  'till  you 
broke  it :  Nor  are  the  bleffings  «f  the  Gofpel  your's  'till 
you  comply  with  it.  For  it  is  written.  He  that  beliet'eth 
not,  is  condemned  already,  A  truth,  which  all  unbelievers, 
from  the  jeaft  even  unto  the  greatell,  fhouid  after  the  ex- 
ample of  the  Ninevites,  make  particular  application  of,  to 
themfelves.  I  muft^  therefore,  ftill  repeat  it,  what  war- 
rant from  the  word  of  God  have  you  for  your  F^ith.  ? 

(1)  D.  p,    306. 


D  I  A  L  O  G  U  E     I.  57 

Thcr.  Mofes  led  ihe  whole  Congregation  of  Ifrael,  at 
the  fide  of  tiie  Red-oca,  tho'  ihe  greatcli  part  of  them  were 
in  agracelefs  Hate,  to  call  God  their  God.  (Exod.  xv.  2.) 
And  to  confirm  them  in  ihis  belief,  God  himfelf,  from 
Mount  Sinai,  and  generally  through  all  the  Law  of  Mofes, 
iiys,  Ipeaklng  to  the  whole  Congregation,  1  am  the  Lord, 
thy  God.  (Excd.  XX'.  2.)  And  in  the  days  of  Jeremiah, 
wiicn  there  was  fcarce  a  good  man  to  be  found  among 
them  (jer.  v.  1.)  and  the  generality  were  devoted  to  ido- 
latry, and  obfiinately  impenitent ;  yet,  to  the  whole  nation 
God  fays,  lurn,  O  backjliding  Children,  for  I  am  married 
unto jou.  (Jcr.  iii.  14.)  And  he  teaches  them  to  fay,  JVe 
come  unio  thee,  for  thou  art  the  Lord  cur  God.  (ver.  22)  And 
invites  tliem  to  look  upon  him  as  their  P"ather.  (verfe  4,) 
And  as  the  Jews  were  all  circumcifed  at  eight  days  old, 
and  io  brought  into  covenant  with  God,  they  had  all  there- 
by a  good  warrant  to  look  upon  God  as  their  God,  and 
to  believe  tlut  he  v. as  their  father,  and  would  fave  them. 
The  fame  may  be  faid  of  all  baptized  perfons  in  the  Chrif- 
tian  world,  (i) 

Pa'ul.  If  this  proves  any  thing  to  your  purpofe,  it  proves 
that  all  the  Chrilllefs  Sinners  in  Chriftendom,  how  wicked 
focver,  although  even  buried  up  in  Popifli  idolatry,  are, 
if  they  are  baptized,  all  of  them  married  to  Chrilt,  chil- 
dren of  God,  and  heirs  of  Heaven.  Into  what  ilrange 
abfurdiries  and  inconfiftences  do  you  run,  my  dear  Thercn  ! 

As  to  circumcifion,  the  Jews  in  our  Saviour's  day  feem- 
ed  to  think,  that  it  entitled  them  to  falvation.  But  our 
Saviour  taught  them,  that  notwithftanding  their  circumci- 
fion, they  were,  while  unregenerate,  (]o\\x\  iii.  3.)  and 
antecedent  to  Faith  and  union  with  Chrill,  under  condem- 
nation and  wrath,  (ver.  18,  36.)  And  Saint  Paul  affirm.?, 
that  the  Jew  as  well  as  Gentile,  notwithftanding  their 
circumcifion,  flood  guilty  before  God,  without  any  title 
to  life,  antecedent  to  their  regeneration  and  union  with 
Chrift  by  a  true  and  living  Faith.  (Rom.  ii.  28,  29,  and 
iii.  I,  2,  9,  19,  28.  Gal.  iii.  10,  29.)  And  the  fame  may 
be  faid  of  thofe  who  are  baptized. 

As  to  the  texts  of  Scripture  you  refer  to,  their  true  (m^c 
may  be  eafily  feen,  if  we  confider  God'?  covenant  with 
Abraham  ;  in  which  he  promifed  to  be   A  God  to  him  and 

(I)   M,  p.    28,  182,185.     D.  p.    312,  343. 


58  DIALOGUEIl. 

to  his  feed.  (Gen.  xvii.)  And  God's  covenant  at  Mount 
Sinai,  in  which  he  took  the  whole  nation  to  be  his  pecu- 
liar people.  (Exod.  xix.)  From  which  he  calls  himfelf 
The  Lord  their  Cod.  :  And  en  account  of  w  inch,  he  is 
called  their  Hufhand,  and  they  are  faid  to  be  married  to 
him,  and  are  charred  wiih  whoredom  and  adultery  for  go- 
ing after  other  Gods  ;  and  are  invited  to  return  to  him, 
as  a  wife  to  her  hufband,  and  to  call  him  their  God  and 
Father.  Not  that  they  had  any  title  to  pardon,  grace  and 
glory,  while  uncircu?ncijed  in  heart.  (]er,  xxxi.  31,  32. 
Rom.  ii.  28,  29.)  With  thefe  obfervations  in  mind,  it 
will  be  eafy  to  underftand  the  language  uled  commonly 
in  the  Prophets,  particularly  in  Hof.  ii.  throughout. 

Ihcr.  Buc  it  is  the  proper  bufmefs  of  Faith,  "  To  ap- 
propriate and  take  heme  to  ourfelves  the  grace  of  God, 
which  lies  in  the  common  indefinite  grant  of  the  Gofpel.'* 
Therefore,  as  pardon,  grace  and  glory,  are,  all  of  them, 
given  and  granted  to  Sinners  as  fuch  ;  by  Faith,  I,  a  Sinner 
take  home  thefe  blelfings  to  myfelf,  i.  e.  Fbelieve  they 
are  mine,    (i) 

Pmtl.  Y^*3.  But  my  Theron,  there  Is  no  fuch  abfolute, 
unconditional  grant  contained  in  the  Bible.  Nor  do  the 
Scriptures  teach  that  Faith  is  of  fuch  a  nature. 

%'ker.  Yes.  But  Saint  Paul  declares  that  Faith^  is  the 
eindence  of  things  not  fen  (Heb.  xi.  I.)  and  exhibits  a 
clear  demonflration  of  our  right  to  enjoy  them.  (2) 

Paul.  Faith  ccmeth  bj  hearings  and  hearing  hy  the  nuord 
of  God.  {Kom.  X.  17.)  if  ihereforc,  the  word  of  God  gives 
a  firmer,  while  out  of  Chrift,  no  abfoUre  unconditional 
right  to  the  bieffings  of  the  Gofpel,  Faith  can  fee  none. 
Faith  cannot  fee  what  is  not,  neithc-  can  it  believe  with- 
out evidence.  All  the  believers  in  Saint  Paul's  catalogue, 
had  gooci  evidence  for  what  they  believed.  But  )'ou  have 
no  evidence  from  **  Scripture,  fenie  or  reafon"  .^or  what 
you  believe  ;   as  you,  yourfelf  are  obliged  to  own. 

Ther.  But  all  thofe  figurative  defcriprions  of  Faith,  which 
occur  in  holy  writ,  imply  this  appropriating  belief.  (3) 

Paul.  No,  my  dear  Theron,  not  one  of  them.  Is 
Chrift  viewed  in  the  beginning  of  Saint  John's  Gofpel,  as 
the  Creator  of  all  things,  who,  under  the  Mofaic  difpen- 
fation,  fuftained  the  glorious  charader  of  God  and  King 

(I) /).;>.  305,  314,  317.     (2)2).^3^8.     {3)D.p^20, 


D  I  ALOG  U  E     II.  59 

of  Ifrael,  now  come  to  tabernacle  among  men,  come  to 
his  own   people,  as  the  promiied   Mefliaii  ?     He  is  to  be 
acknowledged,   received,  and  honoured  according  to  his 
chardder.     But  )ie  came  to  his  own,  and  his  own  received 
him  not :    Did  not  own  him  for  the  Mefliah,  nor  believe 
in,  nor  honour  him  as  fuch.     Although  he  was  indeed  the 
very  God  and  King  of  ll'rael,  who  of  old  dwelt  in  their 
Tabernacle  and  Temple  in  the  forin  of  God,  now  come  to 
tabernacle  in  fieOi,   in  the  form  of  a  fervant :      Yet  they 
rcjeded  him,  called  him  a  deceiver,  and  crucified  him  for 
claiming  to  be  the  Son  of  God  and  King  of  tiie   Jews. — 
But  to  as  mmy  as  received  him  as  tne  promifed   Mefliah, 
vith  all  their  hearts,  gave  he  power  to  become  the  Ion  of 
God,  even  to  as  many  as  believed  in  his  name.     Not,  that 
believed  their  fins    were  pardoned   without  any  evidence 
from  Scripture,   fenf^,  or  reafon,    but  that  believed  in  his 
name — Trulled   in  his  mediation,   merits  2?nd  atonement, 
that  through  his  name  they  might  obtain  forgivenefs  of  lins 
and  eternal  iiff.  (joh.  i.i,  12.)    is  Chrirt  compared  to  the 
brazen  ferpent  ?   We  are  not  to  believe  that  we  are  healed  ; 
but   to  look    to   him   for   healing. — Is  he  compared  to  a 
bridegroom  ?    We  are  not  to  beiieve  he  is  our  hulband  ; — 
but  as  chaibe  virgins  to  be  eipoufed  to  him,  that  by  this 
fpiritual   marriage   he   may  become   our    hulband, — Is  he 
compared  to  the  city  of  refuge?  We  are  not  to  believe  our- 
felves  fafe  ;     but  to  fly  to  him  for  fafety. — Is  he  compared 
to  bread  and  water  ?     We  are   not  to  believe  our  hunger 
and  thirll  are  ailwaged  ;     but  to  eat  the  living  bread,  and 
drink  the  living   water,  that  they  may  be  fo. — In  a  word, 
is  he  the  great  Fligh-priell,-  v/ho  has  entered  into  Heaven 
with  the  blood  of  uconement  in  his  hand,  by  and  through 
whom  we  may  come  to  God  for  all  things,  in  full  aflurance 
of  acceptance  in  his  name?     We  are  not  to  believe  that 
pardon,  grace,  and  glory  are  our's  ;  but  to  draw  nigh  to 
God  through  him,  that  of  God's   infinite   grace  through 
him,  we  may  be  pardoiieu,  fan6tified  and  faved. 

27.er.  But  David,  Job,  Habakkuk,  Paul,  the  Council  at 
Jerufalem,  yea,  all  the  Saints  in  Sctipture,  ufe  this  appro- 
priating language.  They  all  fpeak  the  language  of  af- 
furance.  (i) 

PauL    And  good  reafon  why,  for  they  all  knew,  they 

(i)  D.p:  325,  327. 


60  DI  ALO  G  U  E      II. 

were  fir.cerc  godly  men,  from  a  conrcioufnefs  to  iheir  own 
inherent  graces.  Buz  there  is  rot  a  Saint  to  be  found  in 
the  Bible,  that  believes  j^ardon,  grace  and  giory  to  be  his 
own,  without  any  evidence  from  •*  Sciipturc,  lenfe  or  rea- 
fon.'*  Forgive  me,  bir,  if  I  Ihould  (ay,  this  kind  of  Faiih 
the  Bible  is  as  great  a  ilranger  to,  as  to  the  doctrine  of 
purgatory. 

^'/jtr.  •'  i  know  no  ctlicr  juflifying  Fai:h,  but  that  which 
relates  to  the  Golpel,  and  believes  its  report.  But  here,  I 
find,  lies  the  cor<  and  root  of  our  conirovtrfy.  This  is 
the  precife  point  to  be  feltJed  ;   what  it  is  to  believe."  (i) 

Fai^I  No,  no,  my  dear  'Fhercn,  •*The  core  and  root 
of  the  controveify"  lies  not  heie.  You  ovght  to  believe 
the  report  of  the  Goffel,"  and  all  the  truths  of  the  Gof- 
pei,  wiih  a  full  afiurai.ce  ;  yea,  with  all  the  full  alfurancc 
of  Faith.  But  Froteftant  writers,  for  above  thefe  hundred 
years,  have  been  teftifying  againit  your  kind  of  Faith,  be- 
caufe  the  thing  believed  is  not  contained  in  the  Gofpel. — 
The  Gofpel  makes  no  fuch  report.  But  theihing  believed 
is  a  lie. — Here  my  friend,  here  lies  **  The  core  and  root 
of  the  controverfy,"  as  IMr.  Maifnal  well  knew.  (2)  And 
it  is  a  little  flrange,  that  your  Afpafio  ihould  not  know  it 
too.  However,  pray  lell  n.e  what  you  mean,  by  believ- 
ing the  report  of  the  Gofpel. 

2'ur.  "The  Lord  declares  by  his  prophet,  /,  e'ven  I 
am  hey  that  blotteth  out  thy  tranfgrejjions.  To  believe,  is  to 
fubfcribe  this  declaration :  To  lubfcribe  it  with  our  hand,' 
and  prcfefs  with  our  heart,  Lordy  it  is  done,  as  thou  haji 
Jaid.'"     My  trnnfgrcflicns  are  blotted  out.  (3) 

Paul.  But  my  dear  Thcron,  this  declaration  was  made 
above  two  thoufand  years  ago.  Do  you  date  your  juftifi- 
cation  fj  far  back  ?  Or  do  you  think  the  words  have  had 
any  nev/  meanir.g  put  10  them  by  God,  of  late  ;  which 
iw  o  thoufand  years  ago  they  did  not  mean  ? 

Thcr.  No.  I  appropriate  and  take  home  the  bleffing  to 
myfelf :     And  fo  believe  the  report  of  the  Gofpel. 

Paul,  This  is  not  to  believe  what  the  Gofpel  reports  ; 
but  riithcr  to  make  a  new  Gofpel.  This  is  not  to  believe 
the  truths  already  revealed  ;  but  to  make  a  new  Revelati- 
on. That  the  tranfgreflions  of  Theron,  a  Chriftlefs  Sinner, 
are  blotted  out,  is  not  taught  in  this  text,  nor  in  any  text 

(I)  £>;/;  328.     (2)  M/.  166.      (3)  D,p.  329. 


DIALOG  U  E      II.  6l 

in  all  the  facred  volume,  as  you  yourfelf  very  well  know.  And 
if  this  be  what  you  moan  by  au  appropriating  Faith,  then  Mr, 
M:iJih.ill'i-  s.ccount  of  it  is  very  jull :  it  is  a  believing  with- 
out any  evidence,  from  '•  Scripture,  fenfe  or  rcafon.(i)" 

(i)  The^jchclc  party  maintain^  ^ith  Wenaeliiius,  that  in  the 
Jirji  diretl  aci  of  Faiths  1  belie-ve  **  my  fins  are  forgi-oen.^* — 
And  the  ^johole  party  oJJ'crt,  that  befcre  I  belie-jed  //,  *'  my  fins 
njoere  not  forgi-jen.^''  Therefore y  the  <u>bole  party  mufi  concede 
^vith  Mr.  Marpall,  that  the  thing  I  believe ,  *'  atuj  r.a  true 
before  I  bslte-ved  it.'"*  And  covjcqiientlyy  that  1  do  beUeue  it 
**  -(X'it.out  any  evidence  from  Scripture,  fenfe  cr  rcafcny  For  if 
it  luas  not  true^  there  could  be  no  s-x)idence  of  its  truth.  And  yet 
the  njohole  party  pretend  to  ground  their  bf.iief  upon  Scripture, 
So  that  this  IS  the  frangejt  fcheme  of  religion  in  this  rej'pe^, 
that  e-ver  =zvas  advanced  m  the  Chrijlian  ~asorld. — I'oe  r/ji7ig 
I  believe  as  true,  is  not  true  before  I  believe  it ;  and.yct  I  he- 
lie-oe  it  bec^-ufe  it  is  true  !  It  is  not  contained  in  Scripture  ;  yet 
I  believe  it,  becauje  it  is  contained  in  Scripture  !  I  knovu  it 
is  710  part  of  the  Gofpel-revelatio;:  ;  yet  I  venture  my  foul  upon 
it  for  eternity y  as  the  very  Gofpel  of  Chrifi !  l^cvu,  hovj 
do  thefe  men  feel  fatisfed  in  themjelvcsy  in  believing  fch  in- 
cjnfifizHcies?  I'P'hy  thus — '^  T'he  Gcfpel  makes  an  abjclute  un- 
conditional grant  of  pardon  and  falvation  to  all  the  jinful  race 
if  Adam  :  But  I  am  a  Sinner  of  Adain  s  race  s  therefore,  par- 
don and  faluation  are  ;/;///<?." — But  then,  one  nvould  think  they 
ivsre  mine  before  I  believed  it,  and  ivhcther  I  believed  it  or  no. 
If  the  grant  doth  not  make  them  mine,  vohy  do  I  believe  they 
are  mine  P  If  the  grant  does  make  them  mine,  then  they  an 
mine  before  i  believe:  And fo  nve  are  net  jifiifed  by  Faith y 
but  BEFonE  Faith y  contrary  to  the  vjhole  tenor  cf  Scripture, 
No,  fay  fcmi,  "  I  have  by  grant  a  common  but  not  a  faving 
intcrcfi.''''  Uut  the  thing  granted  is  *'  falvation  :  and  the 
grant  is  ahfiAute  : — TbercfrSy  **  /  fhall  be faved^  1  ought 
/^^  believe,  that  *'  I  fjall  be  favcd, ;"  Yeay  they  fay,  I 
?nakc  God  a  liar,  if  1  do  not  ;  but  furely,  if  I  believe  1  Jhall 
b:  faved,  I  believe  I  have  a  faving  interefi.  And  fo,  I  be- 
lieve I  have  by  the  grant,  <Tvhat  I  knovj  is  not  contained  in  the 
grant  :  and  fo  believe,  *'  ^without  any  evidence  from  Scripture, 
fenje  or  reafonJ*^  And  yet  I  ground  my  belief  n.vholly  upon  Scrip- 
ture.— They  fay,  *'  2he  grant  makes  it  mine.fo  as  to  give  me 
a  right  to  believe  it  mine,  and  claim  it,  and  pofiefs  it  as  mine  J* 
But  then,  I  ought  to  believe  it  mine,  precifsly  in  the  fame  sense. 

G 


^2  DI  ALO  G  U  E      II. 

Ther.  But  Chrift  has  exprefsly  proniifed,  that  according 
to  my  Faith,  fo  Jhull  it  be  to  me,     Matth.  ix.  29.(1)      ^ 

PauL  Believe  ye,  thot  1  arn  able  to  do  this  >  laid  Chrift  to 
the  two  blind  men,  who  cried,  Ihou  Sen  of  Dauidy  hwve 
mercy  on  us. —  They  fnid  unto  him,  />«,  Lord.  To  be  fure, 
they  had  fufiicient  evidence  to  believe  it,  from  the  miracles 
he  had  already  wrought.  On  vvhich  our  Saviour  touched 
their  eyes;    faying,  According  to  your  Faith,  be  it  nntoj^ou. 

in  ivhich  the  gra;jt  makes  it  mine.  Thus,  if  the  grant  makes 
it  mine  as  being  a  child  cf  Adam  ;  then  i  ought  to  belie-vc  it 
mine,  as  kfio^jsing  I  am  a  child  of  Adam. — If  the  grant  makes 
it  mine,  only  as  icing  in  Chriji  j  then  I  cnghi  to  btiie-ve  it  mine, 
only  as  kno-ojing  tbat  I  am  inChriJi. — If  the  grant  only  ?ncikcs 
a  common  inter eji  mine  j  then  I  ought  to  believe  a  common  in- 
ter ejl  only  to  be  mine. — If  the  grant  ?nakes  a  farcing  interejl 
mine  i  then  1  ought  to  beUe-ue  afwving  inter eji  mine.  And  <vjhat 
is  mine  by  grant,  if  the  grant  is  abjhlute,  is  mine  before  I  be- 
lis've  it,  and  <Txihetker  I  belie-ve  it,  or  not.  No,  fay  ^ey,  "  It 
is  not  mine  before  I  belie-ue  »  and  yet  I  muji  belie--ue  it  mine.  I 
ha've  no  e-vidence  from  Scripture  j  and  yet  my  Faith  is  ^wholly 
founded  on  Scripture.  The  Scripture  jays  no  fuch  thing  any 
lAjkere  ;  and  yet  the  Scripture  plainly  fays  this  thing  in  hundreds 
of  places.  My  fns  are  notforgi~cen;  and  yet  I  make  God  a 
liar,  if  I  do  not  believe  they  are  forgvven.  It  is  not  true,  as 
yet,  nor  do  I  kncvj  it  e-ver  ivill  be  true  ;  but  I  mi'Ji  belie-ve  it, 
fvjithout  any  evidence  from  Scripture,  fenfe  cr  reafon  :  And  in 
fo  doing.,  I  belie^oe  the  report  of  the  Gcj'pel  j  although  the  Gof- 
pel  never  made  fuch  a  report. ^^  If  I  can  belie'ce  all  thefe  con^ 
traditions  ^with  all  tny  heart,  I  am  a  true  believer,  and Jhall 
hsfa'ved.  If  not,  I  am  blind,  carnal,  legal  ;  and  fn ally  muji 
f'ffer  the  pains  of  eternal  damnation  for  my  unbelief . — T'heln- 
fdels  of  the  age  (and  no  ^wonder  irfdcllty  pre-vails )  Jland  by; 
hear  the  difpuie  ;  Jhahe  their  fides  : — The  Devil  fays,  **  S^ 
njuould  have  it.^^  The  Daughter  of  X ion  puts  on  fuckcloth,  locus 
up  to  Heaven,  and  cries,  '*  Haff  thcu  forfaken  the  Earth,  O 
Lord!  When  nvilt  thou  return  and fcatter  thefe  clouds  ',  and 
caufe  light  to  break  out,  fpread  and  prevail ;  and  darknejs  and 
error  to  flee  avoay  I  O  avben  Jhall  that  bUfftd  day  come,  that  the 
knowledge  of  the  Lord  fhall  fill  the  Earth,  as  the  waters 
cover  the  Sea!  IVhen  pall  Satan  be  bound,  that  he  may 
deceive  the  nations  no  morel" 
(I)  M.p.  247. 


D  I  A  L  O  G  tJ  E     II.  6j 

And  wliat,  my  Theron,  is  this  to  your  purpofe?  who  have 
no  evidence  from  Scripture,  fenfe  or  reaion,  for  what  yoa 
believe.  Our  Saviour  never  told  Sinners,  that  if  they  would 
believe  par-Jon,  grace  ^nd  glory  were  theirs,  it  (hoald  be 
unto  them  according  to  their  Faith:  but  frequency  taught, 
that  many  who  believed  fo,  would  finally  be  dilappointed. 
Matth.  vii.  zi,  27. — Luke  xiii.  24,  30. 

77jer.  Yc3,  our  Saviour  exprefsly  f^id,  ffhat  thifigs  Jcc--der 
ye  dejire  njuhen  ye  pray,  believe  that  ye  receive  them,  and  yt 
Jhali  have  them.     Mark  xi.  24.(1) 

Paul  Our  Saviour  had  curled  the  barren  fig-tree,  and  it 
was  dried  up  from  tlie  roots.  At  vvhicii  iiis  difciples  wonder- 
ing, our  Saviour  told  them,  that  whenever  they  were  called 
to  perform  any  minculous  works,  and  were  looking  up  to 
God  to  do  them,  they  mull  lirmly  believe  he  would  do  the 
thing,  how  great  foever  it  wa:.,  even  although  as  dilTiculc 
as  to  remove  a  mountain  and  cafi  it  into  the  fea.  And  it  is 
plain,  they  had  fuiiicient  evidence,  for  fuch  a  belief:  as 
they  knew  that  God  Almighty  flood  engaged  to  efFed  the 
miraculous  works,  which  he  had  commiliioned  them  to  de- 
clare, fhould  be  done.     Mark,  xi.  20,   24. 

Ther,  But  the  Apofllc  James  direcb  all  Chriftians,  even 
when  praying  for  divine  wifdom  and  gtace,  to  afi  in  Faith, 
nothing  avavering.   jam.  i.  6.  (2) 

Paul.  To  afk  in  Faith — In  the  Faith  cf  what  ?  Of  truths 
revealed  in  theGofpel,  ccncerning  the  way  of  our  accefs  10 
Gad  in  the  name  of  Chriit,  cur  great  hi;.'h  Priell,  and 
God's  reauincfs  to  hear  and  anf.ver  all  requclls,  agreeable 
to  his  Will,  put  up  unto  him  in  his  Nim?.  'J'hele  truths 
ought  to  be,  thefe  truths  nniil  be  firmly  believed.  But  in 
order  to  our  going  to  God  in  full  airurarcc  of  Faith,  there 
is  no  need,  I  hope,  that  we  believe  as  true,  things,  tlie 
truth  of  which  we  have  no  evidence  of,  '*  from  Scripture, 
i^nfe,  or  reaf;)n.'*  Read  the  fecond  chapter  of  this  cpiille, 
and  you  may  fee  the  Apcillc  James  was  no  friend  to  a  pre- 
fumptuous  Faith,  a  Faiih  built  on  no  evidence. 

7''r:er.  But  I  am  invited  in  the  moft  afi^eftionate  manner, 
to  believe  that  Chriil  loves  me  and  will  fave  me,  in  2  Cor, 
V.  20.  "j^s  though  God  did  hefeech  you  by  us,  nve  pray  you  in 
ChrijVs  fiead,   be  ye  reconciUd  to  God.  Hark  I    'tis  the  voice 

(i)    M./.  174.  (2)   D./.  342. 

G  2 


^4  D  I  A  L  O  G  U  E    II. 

of  innnliely  ccKdcfcenaing  love,  fpeaking  by  his  amb.ifld- 
dor-T-oiriners  accept  my  great  falvation!  Enjoy  what  I 
have  parchafecl  for  you  hy  ir,y  dying  agonies.  Do  not  fui"- 
pe<f{  ir.y  kindnzf:,  or  refute  my  gifts.  ThU  will  wound  me 
dee-er  than  tiie  fpcar  which  pierced  my  fide— O  the  grate 
of  oar  cxaited  ILjng  !— After  ail  this,  can  I  entertiiin  ihe 
leafc  doubt,  whether  1  have  a  permilTion  to  believe  firmly?(i) 
Did  the  judge  ever  bef^ech  a  condemned  criniina]  to  ac- 
cept of  paidon?  Docs  the  creditor  befeech  a  ruined  debt- 
or, to  receive  an  acquittance  in  fu  1  ?  Yet  our  Almjgl)ty 
Lord,  andour  Eiernal  j'adge,  not  only  voachlafes  to  ofFcr 
thefe  blcilings,  but  invites  u. — irjtieats  u: — with  the  molt 
tender  and  repeated  importunity  .foiiciis.  us,  not  to  rejcd 
them."  (2) 

2^aul.  In  thcfe  words  ycu  are  invited  to  be  reconciled  to 
Cjod  '/  and  not  to  believe  tiiat  God  ir.  reconciled  to  you. — 
You  may  be  even  raviriied,to  think  of  the  one,  but  Hill  be 
{q  inattentive  to  the  other,  as  not  to  tnke  any  notice  of  it, 
ajthouc:h  before  ycu,  in  one  of  the  mod  remarkable  texts 
in  the  Bible. 

7%«v.  But  we  are  flric^Iy  commanded  by  God  himfcif,  to 
believe  on  the  name  of  his  Con  jcfus  Chriu  (i  jch.  iii.  23.) 
and  have  God's  promife  and  oath  to  alTare  us,  we  (hall 
certainly  be  faved,  if  wc  do.   (3) 

Par.//.  True.  Yet  Chrirt  lias  never  taught  us,  that  Faith 
coisfifts  in  believing,  that  **  pardon  is  mine,  grace  is  mine, 
Chiift  and  all  his  fpiritijal  blefings  are  mine."  But  has  gi- 
ven us  the  f  rongeft  affarance,  that  many  v.-ho  are  very  con- 
fident of  tlieir  title  to  Heaven,  fliall  fmaily  go  to  Hell. — 
Matth.  vii.  22. 

Y'^er.  Yes,  Sir.  Suffer  me  in  my  turn,  to  put  on  the  airs 
cf  affurance,  and  to  aflirm,  that  this  is  that  very  notion  of 
Faith,  whicli  v/as  taught,  and  which  w^as  approved  as  ge- 
nuine, by  our  bleffed  Saviour. — For,  '*  our  Lord  bears  this 
teftimony  concerning  Thomas  ;  Thomas  thou  haft  belie'ved. 
Now  then,  I  think,  we  have  got  an  infallible  touchllone. 
Let  us  examine  what  that  is,  which  Jefu.i  Chrift  calls  be- 
lieving. Whatever  it  be,  it  is  the  determination  of  Truth 
itfelf ;  and  (hould  pafs  for  a  verdid,  from  which  there  lies 
no  appeal.    And  thi:,  this  is  the  conf  fiion  of  Thomas,  my 

(i)   D./.  350.  (2)  D.  Edit.  I.  'vol.  I.  p.  132. 

(3)  D./..  350,  353. 


DIALOGUE.     II.  65 

LORD,  and  mv  god  1  Tiiis,  this  exprelTes  what  our  divine 
Mafter  calls  belie'ving.  When,  therefore,  we  confefs  with 
our  lips,  and  are  perfuaded  in  oar  hearts,  that  Jefus  is  our 
Lord,  who  bought  us  wiih  his  blood  ;  that  Jcfus  is  our  God, 
who  will  oxen  all  his  adorable  pcrfcdions  for  our  good  ; 
then  we  truly  believe.  We  believe  in  our  Saviour's  fenfe 
of  the  Word  ;  we  have  that  Faiih,  v.hich  he  allows  to  be 
genuine."  (i) 

Paul.  Pray,  my  dear  Theron,  as  your  all  lies  at  ftake, 
your  all  for  eternity,  do  take  the  bible,  and  read  the 
whole  paragraph,   with  the  heart  of  an  hor.eil  man. 

Ther.  I  will. —  Heaven  forbid  I  iliould  aft  a  dilhoneft 
part  in  an  affair  of  fuch  infinite  importance  !  Joh.  xx. 
24.  3ut  Tbcf/ias,  one  of  the  izvel-^e,  ivas  72ot  ^witb  ibetft  nvhen 
y  ejus  came  y  <ver.  25,  The  other  dijcipies  therefore /aid  unto 
vimy  "  iVe  ha-ve  Jecn  the  Lord^  But  he  Jaid  unto  them, 
"  Except  I  Jh  all  fee  in  his  hands  the  print  of  the  nails,  and  put 
my  finger  into  the  print  (f  the  nails ^  and  thrttji  my  hand  into 
his  jliiey  I  n.vill  not  believe y^^  ^er.  26.  And  after  eight  days, 
again  his  dijciples  nx^ere-ivithiny  and  Thomas  ^i.'^itij  them.  Then 
came  Jefus ,  the  doors  being  fuut,  and  food  in  the  midfy  and 
faidy  ^'■Feace  he  imtoyouy'*  'ver.  27.  Then  f aid  he  to  Thomas, 
"  reach  hither  thy  finger  y  and  behold  my  hands  ;  and  reach  hi- 
ther thy  handy  and  thrujl  it  into  my  fide :  and  be  not  fait  lefs, 
hut  belie^jing,''''  ^er.  28.  And  Thomas  anf^-veredy  and f aid  un- 
to him  *•  My  Lord,  and  my  God,**  <ver.  29.  Jefus  f aid  unto  him, 
'*  Thomas  y  becaufe  thou  haf  fen  7ne,  thou  haft  bclie<ved  :  bleffed 
are  they  that  have  not  fen,   and  yet  have  believed. 

Paul.  No  comment  is  needed.  It  is  impofiible  the  feiife 
of  the  words  can  be  made  plainer.  The  thing  that  Tho- 
mas was  fo  faiihlefs  about,  was  not  his  particular  intereft 
in  Chriil  ;  nor  was  this  the  thing  he  believed,  that  Chrift: 
died  for  him  in  particular.  But  the  refurredion  of  Chriil  was 
the  thing,  the  only  thing,  in  qucftion  with  iiim.  Overjoyed 
to  fee  him,  feel  him,  hear  him,  know  him,  in  the  language 
of  fe'rveat  loye,  ready  to  clafp  him  in  his  arms,  he  cries  out, 
my  Lord,  and  my  Grd  !  Thus  then  ftands  the  argument. — f 
Becaufe  Thomas  believed  that  Chriil  wa^  rif-^n  from  the 
dead,  on  the  cleareft  evidence  ;  therefore  juftifying  Faith 
confills  in  bclievine,  that  ♦'  paruon  is  mine,  grace  is  mine, 
Chrift  ;ind  all  his  fpiritual  blefiingsare  mine,"  without  any 
evidence  at  all,  from  **  Scripture,  fenfe,  or  rcafon."     My 

(1)  D./.  229,  230, 


.66  D  I  A  L  o  G  u  E  ir. 

dear  Theron,  was  ever  book  nbufed  and  perverted  in  thJs 
apoilate  world,  one  half  fo  much,  as  is  i\\2  holy  Bible  ! 

7'f:?cr.  But  is  it  not  true  with  relation  to  every  finner, 
and  (o  with  relation  to  me,  that  **  Chrifc  has  bought  me 
witi'i  his  blood,  and  will  exert  all  his  adorable  perfedions 
for  my  good  r" 

Pr.zJ.  I^Jiiil  I  again  put  you  in  mind  of  what  your  fa- 
vourite author  fa  plainly  afiirms  ?  *'  We  have  no  abfolute 
promife  or  declaraiion  in  Scripture,  that  God  certainly 
will  or  doth  give  Chriit  and  his  filvatioii  to  any  one  cf  us 
in  particular  ;  neither  do  we  know  it  to  be  true  already, 
by  Scripture,  fenfe,  or  reafon,  before  \vc  afTure  ourfelves 
of  it.  Our  aflurance  is  not  imprcffed  by  any  evidence  of 
the  thing  ;  but  we  muft  work  it  out  in  ourfelves  by  the 
r.iTifcance  of  the  fpirit  of  God."  And  that  your  Afpafio  not 
only  likes  the  book  in  general,  but  hcirtily  approves  of  this 
paff-ige  in  particular,  you  may  be  aftured,  from  the  notice 
he  has  taken  of  it,  in  his  prefuce  to  Mr.  Marfliail's  Myilery. 
■  2'/;er.  Yes,  and  I  approve  it  too.  For  I  never  luppofed 
it  was  any  where  taught  in  Scripture,  that  **  Chriii  has 
bought  me  with  his  blcod,  and  will  exert  all  his  adorable 
perfections  for  my  good,*'  and  fo  certainly  favc  me  in  par- 
ticular. I  know  there  is  no  fuch  thiiigr  alarmed  in  Scrip- 
tare.  I  never  pretended  there  was.  And  you  have  mil- 
leprefented  our  fcheme,  in  fuppofmg  it  follows  from  what 
v.e  afiirm  of  the  free  grant  of  the  Gofpel,  that  we  are 
j  Jirificd,  adopted,  and  entitled  to  eternal  glory,  before  we 
believe.  We  hold  no  fuch  thing.  There  is  no  fuch  thing 
revealed  in  the  oracles  of  trut^h.-  A^nd  indeed  if  there  was, 
I  fnoald  not  need  any  fpecial  allillance  of  the  fpiric  in  the 
woik  of  believing.  That  I  fliould  be  favcd,  would  be  as 
plain  a  truth  as  ?.ny  ether  in  the  Bible.  And  did  1  believe 
the  Scriptures  to  be  true,  I  could  not  doubt  of  this,  any 
more  than  cf  any  other  plain  trith  therein  contained. — 
V/hereas,  you  know,  it  is  impofiible  for  a  ma^i,  although 
he  is  fitisned  the  Bible  is  the  word  of  God,  merely  by  iiis 
ov/n  llvength  and  realbn  to  brin?  himfclf  to  believe,  unlcfs 
the  ipirit  fint  witnefies  v/iih  his  fpirit,  that  he  is  acniid  of 
G  d.  Bscaufe,  before  this,  we  have  no  evidence  of  the 
thing  from  Scripture,  fen{Q,  or  reafon.  But  when  '*  the 
divine  fpirit  brings  Chriil  and  his  righteoufnefs  nigh  unto 
u.,  ill  the  promife  of  the  Gofpel;  clearing  at  the  fame 
time  our  right  and  warrr.nt  to  iriterir.eddle  v/ithali,  with. 


DIALOGUE     ir.  67 

out  fear  of  vicious  intrcmilTion  ;"  then  we  can  appropriate 
what  lies  in  the  general  promife,  to  ourfelves  in  particu- 
Jar  :  And  then  wc  can  lay,  "pardon  is  mine,  grace  is 
mine,  Chrilt  and  all  his  Ipiritual  blefiings  are  mine."  And 
then  we  can  fee  *' cur  title  pertedlly  clear."  (i) 

Paul.  O  my  dear  Theron  1  and  thus  at  lalt,  you  give 
up  your  warrant  from  the  written  uord;(2)  as  in  faft 
there  is  no  fuch  thing  coniained  in  the  Bible  ;  and  row 
your  recourie  is  to  tiie  ipirit.  But,  if  in  fad  tise  written 
word  gives  you  r.o  warrant  for  this  belief — if  in  fA\^  you 
have  no  right  by  the  Bible  to  lay  this  claim,  the  fpirit  of 
God  has  nothing  to  do  in  the  cafe.  He  caunoc  clear  up 
a  right,  where  there  is  no  right  10  be  cleared  up.  He 
cannot  cltar  up  a  warrant,  where  there  is  no  warrant  to 
be  cleared  up.  1  grant  it  is  the  office  of  the  holy  fpirit  to 
open  our  unaeriLandings  to  undcriliad  the  Sciiptures,  and 
to  open  our  eyQ^  to  behold  the  wonderful  things  in  God's 
Law.  But  it  is  not  the  cfice  cf  the  holy  fpinc,  to  open 
our  eyes  to  fee  truths  in  ilio  Bible,  which  in  fail,  arc  net 
there.  It  is  not  the  oHicc  of  the  holy  fpirit  to  make  us 
believe  a  lie  ;  that  is,  believe  that  the  Bible  teaches,  what 
in  fa<5i,  it  does  not  teach  ;  or  to  make  us  new  revelations, 
no  where  contained  in  Scripiure,  on  which  to  venture 
our  fouls  for  eternity.  Nor  is  it  the  bufinefs  of  Faith,  to 
believe  ihefe  new  unfcripiural  revelations,  but  only  to  be- 

(1)  D. /i.  295,   362. 

(2)  1  ou gi^e  up  your  -ivarraT.tfrom  the  ^jcritten  IFcrd. — By 
the  f.rjl  Hired  acl  of  Faith  y  antecedent  to  any  refledicn,  I  helie-ve 
that^^  God  is  reconciled  to  ?ne.*'  [D.p.  169,  362)  If  thisfuppofed 
truth  "jjos  contained  in  and  taug.':l  by  the  ivritteu  ivcrd,  it<T.'jas 
true  before  I  belie-ved  ity  as  all  ^p rant  :  and  fo  Gcd  ivas  "  re- 
conciled to  jne''^  before  the  fir Ji  ad  cf  Faith.  But  they  jay, 
it  'was  net  contained  there,  it  ivas  net  true.  God  n.vas  net  •*  rc~ 
conciled  to  w<?"  before  I  believed.  But  Gcd^s  IVcrd  dees  net 
nv'^rrant  m  to  beiie-vey  as  truth,  any  propc/tiion,  the  truth  of 
nvhich  is  net  taught  in  hi:  V/crd.  /ill  the  truths  contained 
in  lis  Wcrdy  1  ought  to  believe.  But  I  ha've  no  right  to  add 
or  difuinijh.  Deut.  xii.  32.  Thou  (halt  not  add  thereto,  nor 
diininifli  from  it.  Re'u.  xxii.  18.  If  any  man  fnall  add  unro 
thcfc' things,  God  (liall  add  unto  him  the  plagues  th^rt  are 
writren  in  this  book.  Ifik^  add  to  Gcd*s  Wordy  nve  have 
vo  =vc  arrant  from  God's  I  ford  to  believe  otrr  additions  to  bs  di- 
vine.    -^'^''7  doitht  of  this  J  let  them  read,  2  Theff.  H,  i\. 


68  DIALOGUE      II. 

lieve  with  all  cur  hearts,  the  truths  already  revealed.  Or, 
to  ufe  your  own  words,  **  [  know  no  other  julbfying  Faith, 
but  that  which  reiaies  to  the  Goipel,  and  believes  its  re- 
port." But  licre,  fir,  lies  the  wound  of  your  Faith,  and 
this  is  "the  core  and  root  of  the  con:roverfy,"  that  the 
thing  which  you  believe,  is  not  revealed  in  the  Bible,  nor 
is  there  any  evidence  from  Scripture,  of  the  truth  of  it. — 
And  this  you  know — rhis  you  own,  and  yet  fiiil  will  per- 
fill  in  believing  it,  "  without  any  evidence  from  Scripture, 
feafe,  or  reafun."  And  to  help  yourielf  out,  you  call  in 
the  aid  of  the  noly  Spirit,  to  teicify  to  a  thing  unrevealed, 
to  a  lie,  a  known  lie  ;  to  teftify  that  fomething  is  con- 
tained in  Scripture,  which  you  know  is  not  contained 
there.  That  wicii  full  aHurr.nce,  you  may  fay,  *' pardon 
is  mine,  grace  is  mine,  Chrift  and  all  his  fpiritual  bleifings 
,  are  mint — confi-rned  over  to  me  in  the  everlal'iing  Gofpel 
— a  title  perfedly  clear — without  any  evidence  from  Scrip- 
ture, lenl'e,  or  reafon."  (i) 

Oh  my  dear  Tneron  1  In  matters  of  this  importance, 
it  does  not  become  us  to  footh  and  flatter  ;  but  to  fpeak 
the  truth  in  uprightnefs.  Did  you  jprofefs  to  be  an  Anti- 
nomian,  and  opsniy  declare,  •'  that  the  Eleft  were  juftified 
from  eternity,  or  at  leail  from  the  death  of  Chrifc ;  that 
the  holy  fpirit  reveals  to  the  Eledt  cheir  juilificacion  in 
God's  own  time  ;  and  that  jullifying  Faith  confifts  in  be-. 
Having  this  new  revelation  ;"  then  your  fchenne,  hovvever 
inconliftent  with  Scripture,  would  feem,  at  leall,  to  be 
confirtent  with  iifeif.  But  now,  as  you  ftate  things,  you 
are  (forgive  me  my  Theron)  you  are,  I  fay,  neither  con- 
f.Rent  v/ith  Scripture  nor  with  yourfelf.  And  your  drefl- 
ing  up  experimental  religion  in  this  light  (while  Armini- 
ans,  Pelagians,  Socinians,  and  Infi.lcis,  laugh  at  the  de- 
lufion)  tends  only  to  embolden  fcif-coafident  hypccrites  ; 
and  to  leave  the  poor  awakened  Sinner,  that  has  any 
common  honefty  in  his  heart,  in  a  more  bewildered  cafe 
than  ever.  Or  if,  by  your  charming  and  affedionate 
manner  of  addrefs,  the  poor  blind  Sinner  is  induced  to 
believe  you,  he  is  in  infinite  danger  cf  being  led  to  fettle 
on  a  falfe  foundation,  to  his  eternal  ruin.  For  having 
once  believed — Oh  dreadful  thought  ! — Having  once  be- 
lieved, he  muft  never  doubt  again.     He  mud  watch  and 

(i)  D./.  269,  362.     M.p.  173, 


DIALOGUE     II.  69 

pray,  fight  and  frrivc,  againft  doubts,  with  all  his  might, 
as  the  dreadful  Ag.i;;,  th.it  mull  be  parfued  with  fire  and 
fwnrd.  (i)  That  being  once  deluded,  it  is  a  thoiifand 
to  one,  but  he  lives  and  dies  in  his  delufion  ! 

T/jer.  But  d^oes  not  the  holy  Scripture  exprefsly  fpeak  of  the? 
Witne/s  and  Seal  cf  the  Spirit P  Rom.  viii.  16.  Eph.  I.  13. 

Fr.ul.  Yes,  it  does. — Ba:  never-^never — as  what  any- 
had  before  Faith  and  jultitication  :  as  is  the  cafe  v\ith  you. 
Te  -jccre  fcalcd,  fays  the  Apoflle  to  the  Ephefian  ^^aints.  But 
when?  jJcfore  they  believed?  No.  Avtek  ii:at )c  hlieved 
ye  "jcere  fcaled.  Eph.  i.  13.  And  had  they  this  fpiiic  of 
adoptiouv  before  they  wt-ie  already  children  ? — No.  But, 
hecaufe ys  are  Jons ^  becaufe  ye  are  already  members  ofGod'S 
famiiy,  therefore,  God  hath  feut  forth  the  J'pirit  cf  his  Son 
into  your  hearts,   crying^  j^hbay  Father.  Cj7s\/\\.  6. 

So  that  1  muft  needs  teil  you,  my  dear  Theron,  there  is 
not  one  tittle  in  the  Bible  to  countenance  your  fchcme  : 
But  it  is  all  over  inconiiflence,  faliehood  and  delufion. — 
.And  if  your  heart  is  no  better  than  your  head,  you  are  in 
an  infinitely  dreadful  ftatc.  What  your  heart  is,  I  do  no: 
pretend  to  fay.  This  does  not  belong  to  my  province. 
But  the  fchemc  of  religion  you  plead  for,  leads  dircdlly 
to  deiirudion.  And  would  thst  ])ilot  be  efteemed  an  ho- 
neft  man,  who,  for  fear  of  giving  oflxnce,  ihould  fit  filent 
and  fuffcr  the  lliip  to  run  upon  the  rocivs — rocks  under 
water,  which  he  knew  would  dalh  the  Ihip  to  pieces  in  a 
moment,  if  not  avoided. 

Ther.  But,  is  it  no:  impofiibh  to  truft  in  Chrift,  unlefs 
iirfi  we  believe  that  Chrift  and  all  his  fpiritual  blcfiings 
are  ours  ?   (2) 

Paul.  What  would  you  think,  my  dear  Theron,  of  a 
Neonomian,  or  Arminian,  to  whom  you  were  opening  the 
way  of  falvation  by  free  grace  through  Jefus  Chrift,  if  he 
fhould  thus  reply  ?  '* It  is  impofuble  to  truft  in  Chrift  and 
free  grace,  unlefs  firft  for  cur  encouragement,  we  are  con- 
fcious  our  lives  are  reformed,  our  fins  repented  of,  and 
that  we  are  difpofed  fmcerely  to  endeavour  to  do  our  duty. 
Were  1  thus  prepared,  I  ihould  dare  to  truft  in  Chrift, 
and  could  hop?  that  God  would  accept  me  through  him. 
But  without  thefe  good  qualifications,  it  is  impcffible  I 
ihould  dare  to  truft  in  Chri-.L" 

(1)  D. />.  342,    345.  (2)  D./.  312. 


yO  D  I  A  L  O  G  U  E     II. 

Ther.  I  fnoulcl  fuppofs  that  his  own  righteoufnefs  was 
really  at  the  bottom  of  his  Faith,  and  the  very  thing  that 
encouraged  him  to  believe.  And  fuch  a  man  does  not  {o 
properly  trull  in  Chriil:,  as  in  his  own  righteoufnefs.  And 
a  Faith  built  on  a  falfe  foundation,  is  certainly  a  falfe  Faith. 

Paul.  And  pray,  my  Taeron,  v/hat  is  it  that  encourages 
you  to  irufl  in  Chriit  ?  Not  any  truths  revealed  in  the 
Gofpel  ;  but  fomething  of  vvhicii  you  have  no  evidence, 
from  Scripture,  fenfe,  or  reafcn.  A  firm  perfuafion  of 
this  emboldens  you-^  to  truit  in  Chrift :  yea,  is  fo  entirely 
the  foundation  of  your  truft,  that  it  appears  to  you  impof* 
fible,  without  this  previous  perfuafion,  ever  to  trull  in 
him.  Wherefore,  this  perfuafion  is  at  the  bottom  of  your 
trull.  And,  itri6lly  fpeaking,  you  do  not  fo  properly  trull 
in  Chriil,  as  in  that  perfuafion.  Should  you  now  be  con- 
vinced, that  this  perfuafion  was  a  mere  dclufion,  your  truft- 
ing  in  Chi  ill  would  ccafe  in  a  moment.  Juft  as  it  is  with 
a  felf-righteous  perfon,  when  his  eyes  are  open  to  fee  him. 
fclf.  Rom.  vii.  9.  ^'he  Commandment  came,  Jin  re'vived, 
and  I  died. 

2'bcr,  But,  "  would  any  perfoii  of  the  leafi:  prudence, 
eresfl  iiis  houfc  upon  a  piece  of  ground,  without  a  previous 
convidion,  that  the  fpot  was  his  own.'*  (i) 

Paid.  Wherefore  then,  we  mufl  thus  conclude,  that  all 
the  truths,  already  plainly  revealed  in  the  Gofpel,  which 
are  true  before  we  believe  them,  and  vvhciher  we  believe 
them  or  not ;  that  all  thefe  truths  laid  togedisr,  although 
clearly  underftood,  feen  in  their  fpirituai  glory,  firmly 
believed,  approved  of  and  liked,  would  not  be  fufficient 
to  encourage  a  fmner  to  trull  in  Chriil.  i.  e.  There  is 
nothing  in  the  written  word,  which,  let  it  be  ever  fo  well 
underliood,  and  ever  fo  firmly  believed,  is  fufficient  to 
encourage  even  a  regenerate  finner  (for  it  is  phtin,  rege- 
neration is  before  the  firll  adl  of  Faith.  Jch.  i,  12,  13  )  to 
trufl  in  Chiifc.  To  fupply  this  defed,  we  mullfirll  believe 
as  truth,  whit  as  yet  is  not  true,  and  that  without  any 
evidence  from  Scripture,  fenfe,  or  reafon.  And  this  be- 
lief, this  perfuafion,  is  to  be  tiie  foundation  of  our  trulling 
in  Chriil;  fo  entirely  the  foundation,  that  without  it,  we 
cannot  "  with  the  leaft  prudence"  truft  in  him.  And  the 
weight,  the   whole  weight  of  our  eternal  falvation  is  at 

(i)   D.  Edit.  \fl  njoUiii.p.  285. 


DIALOGUE     II.  71 

bottom  laid,  not  on  the  GoCpd,  the  written  Gofpel,  but 
on  a  fuppofed  truth,  we  have  no  evidence  of,  trom  Scrip- 
ture, fenfe,  or  reafon. 

Oh,  my  dear  Theron  !  This  is  a  precarious  foundation 
to  venture  your  precious,  your  immortal  foul  upon.  And 
fhould  it  give  way  and  break  under  you,  it  might  let  you 
fall  down  into  eternal  ruin.  This,  this  is  indeed,  to  ufe 
your  Afpafio's  beautiful  fimiiitude,  **  like  placing|ihe 
dome  of  a  cathedral  on  the  ilalk  of  a  tulip." 

Mean  while  let  me  tell  you,  theinfpired  Apoftles  verily 
believed,  that  in  the  written  word  wc  have,  net  only  full 
evidence  of  the  tiuih  of  thi  Golpel  iticlf  (Joh.  xx.  31.) 
but  alfo,  the  truth  of  the  Golpel  being  lecn,  fuffici(mt 
encouragement  to  come  to  God  through  Chrilt,  in  full 
aflurance  of  being  accepted  through  him.  (Hcb.  x.  19, "22.) 
And  on  this  ground  they  preached  the  Cjolpel  to  the  world, 
inviting  ail  to  return  to  God  through  Jefus  Chriil  ;  with- 
out ever  giving  the  leift  incimatioa  of  any  need  of  their 
being  previoufiy  perfuaded  of  fome  things  as  truths,  which 
were  no  where  plainly  coiitained  in  the  Gofpel. 

I'her.  Pray,  v/hat  is  there  contained  in  tlie  Gofpel  which 

may  be  fuhicient  to  encourage  a  Sinner,  to  return  to  God 

through  Chrift,  with  full  afiurance  of  acceptance  thro'  him  ? 

Pi^:u/.    Thefe    three    truths   are   fet  in  the  cleareil  and 

llrongeil:  light,  in  the  glori(  us  Gofpel  of  Jefus  Chrift. 

1.  That  the  goodnefs  of  God,  tue  iupreme  governor 
of  the  world,  is  felf-moving,  and  infinite.  It  needs  no 
externil  motive,  no  goodnefs  in  us,  to  draw  it  forth  into 
exercife.  Yea,  it  can  furmount  infinite  ill-deiert — fclf- 
moved.  This  is  dcmonflrated  in  God's  giving  his  Son,  of 
his  own  mere  motion,  to  die  for  a  world,  fo  ili-deferving 
— infinitely  ill-deferving  :  that  no  atonement  appeared  to 
him  fufficient  to  fecure  the  honour  of  his  law  and  govern- 
ment, but  the  blood  of  his  own  Son.  Let  me  believe 
with  all  my  heart,  that  God  has  done  this  deed,  a  deed 
infinitely  fuperior  to  the  creation  of  millions  of  fuch  worlds 
as  this,  all  which,  with  one  word's  fpcaking,  Mefiiah 
could  have  created  in  a  moment.  I  fay,  let  me  believe 
with  all  my  heart,  that  God,  of  his  own  mere  motion, 
has  given  his  Son,  one  equal  to  himfelf,  to  die  for  fuch  a 
world  as  this  ;  itnd  at  once  1  have  the  fullcft  convidion  of 
his  lelf-moving  goodnefs,  and  infinite  grace.  It  Hands  in 
ft  light  brighter  than  the  fun  at  noon-day. 


^2  D  I  A  L  0  G  U  E    II. 

2.  God  can  confidently  with  the  honour  of  himfelf,  of 
his  law  and  government,  and  fr.crcd  authoriry,  pardon 
and  fave  thoic,  who,  llriiiily  fpeaking,  are  infinitely  iil- 
deferving,  through  Jefus  Chriit,  his  Son.  His  honour  is, 
in  every  point  ot  light,  efrcdually  fecured  by  the  mediati- 
on and  death  of  hi;>  bon.  The  dignity,  the  infnite  dignity 
of  the  fon  of  God,  proves  this  to  the  enlightened  foul. — 
The  refurrcction  of  Chritt  from  the  dead,  is  a  vifibie  de- 
nionrtration  of  it.  And  God  himfelf,  in  plain  words, 
declares  it  to  be  true  : — That  he  can  now  be  y-v/^,  aJid  yet 

juliify  him  that  hclie-uci/j  in  Jefus.  (Rom.  iii.  24,  25,  26.) 
Now,  if  thj  goodnefs  oi  the  divine  nature  is  iniinue  i.nd 
felf-moving  ;  and  if  he  can,  confillently  with  his  own 
honour,  pardon  and  fave  the  iniiiiitely  iil-deferving  through 
Jefus  ChriiL  his  Son  ;  the  only  queition  that  reiuains,  is. 
Who  may,  among  all  the  ions  of  Adam,  trull  in  this  glo- 
rious Mediator,  return  home  to  God  through  him,  and 
through  his  merits  and  atonement  look  10  the  ^itG  grace 
of  God  for  pardon  and  eternal  life  .' — But, 

3.  it  is  moll  exprei'hly  declared,  that  <T.tjbofoe~uer  nvill,  may 
come  (Rev,  xxii.  17.)  and  l:e  that  cometh  Jhall  in  no  nxsije 
be  caji  out.  (Jon.  vi.  57)  Yea,  orders  are  given  that 
th°f^  glad  tidings  {houlu  be  carried  all  round  the  world, 
the  Gcfpel preached  to  c<very  creature.  (Mar.  xvi.  15.)  And 
all,  even  the  vileft  and  the  woril,  are  to  be,  as  it  were, 
compelled  to  come  in  (Luk.  xiv.  23.)  preyed  aud  hefeeched 
to  be  reconciled  to  God  ('2  Cor.  v.  20.)  to  repent  and  be  con- 
'verted  (A6t.  iji.  19.)  to  return  home  to  God  through  jefus 
Chiill,  to  God,  M'ho  i>  as  ready  v'^  be  reconciled  to  the 
returning  Sinner,  as  the  father  of  t'lo  prodigal  is  repre- 
fented  to  be,  to  his  returning  Son.  (Luk.  xv.  20.) 

Now,  when  the  Sinr*e.s  eyes,  in  regeneration,  are  ope- 
ned, to  beheld  as  in  a  giais  the  glory  of  the  Lord,  it  will 
immediately  appear  to  him  tlie  futefl  and  happiefl:  thing  in 
the  woild,  to  return  home  to  God,  and  be  forever  de- 
voted to  him,  if  he  may.  And  a  clear  fight  and  firm  belief 
oi  l\\t{t  plain  Gofpel-truths,  gives  him  the  ful left  aflur- 
ance  that  he  may  ;  that  it  is  God's  will  he  fhould  ;  and 
that  God  {lands  ready  to  accept  him  through  Jefus  Chrill, 
if  he  does,  (i) 

( I )  Except  iTiy  eyes  arefirjl  opened  to  behdd  the  glory  of  God, 
I  cannct  fee  the  ground  and  reafon  of  the  Lavu,  nor  heartily 


D  I  ALO  G  U  E     II.  73 

Indeed,  I  readily  grant,  that  unregenerate  Sinners  do 
neither  fee  the  infinite  amiablenels  ot  God,  nor  really  be- 
lieve the  Gofpel  to  be  true.  The  'vail  is  en  their  hearts. 
(2  Cor.  iii.  i6.)  The  Gofpd  is  htd  from  them.  (Matth. 
xi.  25.)  They  are  blind.  (Rom.xi.  25.)  And  their  biind- 
nefs  is  a  vicious  wicked  biindnefs,  arifing  from  a  heart 
void  of  love  to  God,  and  full  of  enmity  againfl:  his  Law, 
and  againft  the  glorious  Gofpci  of  his  Son  ;  as  was  proved 
in  our  former  converfation.     And  in  this  benighted  Itate, 

approve  it  as  holy,  juji  and  good.  Vnlefs  the  la'VJ  appears  good 
u,id  glorious y  1  cannot  fee  the  ixifdom  of  God  in  the  deato  of 
his  Son,  nor  cordially  belie<ve  the  Gofpel  to  be  true.  Till  I  fee 
the  Gofpel  to  be  true,  I  am  blind  to  the  only  dcor  of  Hope. 
Merely  a  fght  of  the  glcry  of  God  as  a  righteous  la^wgi^uer, 
and  a  fight  of  the  glory  of  his  holy  Lan.v,  can  gi've  no  hope. 
The  truth  of  the  Go/pel  is  feen,  I  then  behold  (firlt.)  The  love, 
the  f elf  -  moving  goodnefs  of  God,  in  the  gift  of  his  Son :  But 
not,  that  he  loves  me  in  particular,  and  is  reconciled  to  me. 
Secondly,  I  then  fee,  that  Chrijl  has  fecured  the  honour  of  the 
divine  govermnent ;  and  that  no-vj  God  can  be  juJi,  and  yet 
jujiify  the  Sinner  that  bilieveth  in  J  ejus  :  But  not,  that  1  am 
one  for  'ivhcm  he  died,  nvith  an  abfolute  dcfgn  tofanje.  Thirdly, 
/  then  fee,  that  any  Sinner  may  return  to  Gcd  tvrough  Chriji  i 
and  fee  that  thofe  nvho  do,  ^will  be  accepted  and  fa<ved :  but 
not,  that  **  pardon  is  mine,  grace  is  mine,  Chrif  and  all  his 
fpiritual  blejjt.igs  are  miney  In  a  vjord,  I  fee  the  truth  of^hat 
is  already  revealed  in  the  Gofpel :  but  I  do  not  fee  truths  -not 
re-vealed  there.  The  holy  Spirit  helps  me  to  fee  the  truths  al- 
ready revealed j'  but  reveals  no  ne-iv  truths.  The  things  idjich 
I  believe,  "jjere  true  before  1  believed  them.  If,  after  all,  any 
pretend,  there  is  no  dijference  betzveen  thefe  fivo  kinds  of  Faith  ; 
1  only  fay,  if  thefe  t-vjo  kinds  of  Faith y  like  t-ivo  roads  ivhich 
feem,  and  but  feem,  to  lead  the jame  ixay.ffould,  in  fad,  lead  to 
ttvo  different  ^worlds,  as  far  afunder  as  Heaven  and  Hell ;  it 
is  proper  tofet  up  thife  monuments,  to  nvarn  travellers  :  and  the 
nearer  they  are  alike,  the  more  need  poor  travellers  have  to 
take  heed  they  do  not  mifake.  But  if  they  do,  if  they  vjill 
mijiake  after  vjarning,  their  blood  ivill  be  upcn  their  oven  heads: 
and  they  voill  cterncUy  remember,  that  they  knevu,  what  they 
believed,  ivas  not  revealed  in  Scripture.  They  believed  ivith- 
cut  anv  evidence  from  Scripture,  fenfe  or  reafon, 

H 


74  DIALOGUE      II. 

being  followed  with  the  Tears  of  eternal  mifery,  they  mufl: 
take  fome  way  for  hope  and  comfort,  bome  go  about  to 
eftablifh  their  own  righteoufnefs  ;  and  on  that,  build  their 
hopes  for  Heaven.  Others  finding  no  comfort  in  the  way 
of  duties,  try  to  work  up  themfclves  to  a  belief,  thatChriil 
died  for  them  in  particular,  that  God  loves  them  and  will 
fave  them.  And  if  by  any  means,  they  come  to  feel  a 
ftrong  perfuafion  of  this,  it  fo  delivers  them  from  their 
fears,  and  fo  fills  them  with  comfort  and  joy,  that  they  do 
all  they  can  to  llrengthen  this  perfuafion  :  And  to  this 
end,  apply  an  hundred  texts  of  Scripture,  perverting  them 
from  their  pkin  and  natural  meaning.  And  are  yet  oblig- 
ed at  lall  to  own,  that  they  have  no  evidence,  on  which 
to  ground  their  belief,  from  Scriptr.rc,  fenfe,  or  lealon  : 
Yea,  that  the  thing  they  believe,  is  not  true,  till  it  be- 
comes true  by  their  believing  it  to  be  true.  However, 
their  confciences  being  quieted  by  this  belief,  they  can 
nov/  go  on,  eftranged  from  a  God  of  infinite  glory,  blind 
to  his  infinite  beauties  :  Nor  do  they  believe,  that  ever 
any  did  love  God  for  his  own  infinite  lovelinefs ;  although 
this  is  the  very  fpirit  of  all  the  Angels  and  Saints  in  Hea- 
ven, and  of  all  good  men  upon  Eari;h.  Ifai.  vi.  3.  2  Cor. 
iii.  18.  (i) 

(l)  To  make  the  matter,  if  pojjible,  Jiill plainer,  it  may  be 
thus  flat cd  i  ill.  He  that  is  encouraged  to  ccme  to  Chrijt  from 
a  confcioujnefs  of  fame  good  qualif  cation  in  himfelf  fscretly 
builds  his  hopes  of  acceptance  nvith  God  on  his  o-iu//  righteouf- 
ttefs.  2d .  He  that  is  encouraged  to  come  to  Chriji  from  a  belief 
that  Ckriji  died  for  hi?n  in  particular,  and  that  God  is  recon- 
ciled to  him,  builds  his  hopes  of  acceptance  'with  God  on  a  de- 
lufon.  3d.  He  that  comes  to  Chrijl  <vjithout  a  difpofition  to  be 
reconciled  to  God,  is  onU'  fe eking  cfter  fal-urtion  from  Hell,  and 
does  not  defire  the  falnjalion  n,vLich  the  Grfpel  cjfers.  4th.  He 
that  thinks  he  has  a  difpofition  to  be  reconciled  to  God^  bufr.e^jer 
fa~iX>  the  glory  of  God,  of  his  lato  and  go'vernment,  he  but  de- 
csi-ues  himfelf  5th.  He  that  is  encouraged  to  ccme,  only  by  the 
free  grace  cf  God  through  Jefus  Chrijl,  as  r  eve  ale  din  the  nvr  it- 
ten  nvord,  builds  his  hopes  of  acceptance  en  the  truth.  He  that 
comes  on  this  encouragement,  njuith  a  hearty  difpcftion  to  be  for- 
ever reconciled  to  God,  and  devoted  to  him,  and  thirjiing  for 
grace  forever  to  live  to  him,  is  a  true  convert.  He  that,  after 
this,  lives  to  God  through  cdl  trials^  proves  his  faith  by  his 
nvorks,  as  Abraham  did, — Gen,xxii.  12. 


D  I  AL  0  G  U  E    II.  75 

Ther,  I  fee  you  are  returned  again  to  your  darling  to- 
pic, the  dodrine  of  loving  God  for  his  own  lovcllneis. 

Paul.  Yes — And  this  is  the  very  vitals  of  vital  piety.  A 
fenfe  of  the  beauty  of  the  divine  nature,  and  a  fir,Ti  belief 
of  the  truth  of  the  Gofpel,  lay  the  foundation  for  all  the 
rcil.  (Joh.  xvii.  3.)  Repent afice  tc-vjara's  Gcd,  Faith  toxv 
ards  our  Lord  "J ejus  Chnjiy  a  life  of  communion  uithGod 
and  devotcdnefs  to  him,  joy  in  Go  j,  and  rejoicing  in  Je- 
fus  Chrift.  And  vvliile  the  love  of  Go  J — not  a  belief  that 
God  loves  me  in  particular,  without  i'.ny  evidence  from 
Scripture,  fonfe,  or  reafon,  but  a  clear  and  lively  fcnfe  of 
the  fe]f-movii->g  goodncfs  and  infinite  grace  of  God,  as 
manifedcd  in  the  gift  of  his  Son,  and  fnining  forth  in  the 
whole  Gofpel- way  of  life,  as  exhibited  in  the  v/ritten  word, 
is  (hed  abi  o.id  in  our  hearts  by  the  Holy  Ghoil  j  attended 
with  a  full  aiTiirance  thit  we  are  the  children  of  God,  re- 
fulting  from  a  confcioufnefa  of  a  iilial  fpirit  towards  God  ; 
now  we  know  and  believe  the  love  that  God  hath  to  us. 
And  infpired  with  a  fenfe  of  the  divine  glory,  the  beauty 
of  God's  Law  and  government,  the  ^\o\-y  of  the  wp^y  of 
falvation  by  free  grace  through  Jefus  Chrift,  the  free  and 
fovereign  grace  of  Gcd  in  calling  us  into  the  kingdom  cf 
his  Son,  v/e  rejoice  with  joy  unfpeakable  rind  full  of  glo- 
ry :  .  And  iiabitiially,  and  a^lliully,  through  the  conrfo  of 
our  lives,  prefent  mrlelves  alivinr^  facrilice  to  God  throufrji 
Jefus  Chriil  ;  to  be  for  him,  entirely  for  him,  and  tLit 
forever.  Nor  do  wc  feel  any  need  to  bring  your  kind 
of  Faitli  inio  the  account. 

You  remember,  my  dear  Theron,  that  parabolical  pic- 
ture of  a  true  Saint,  of  a  real  Chrifiiian,  given  by  our 
bJefied  Saviour,  in  ivlatth.  xlii.  23.  whofc  reprcfentations, 
if  we  do  not  believe,  v/e  do  indeed  make  God  a  liar.  He 
that  receinjed  feed  into  the  good  ground y  is  he — not  that  hath 
a  new  revelation  of  a  new  truth  not  contained  in  the  Gof- 
pel !  But  is  he  that  hearcth  the  nvord^  and — what  next  ? 
Not,  is  really  p^riuadcd  in  l;is  heart,  thf.t  **  pardon  is 
n)ine,  grace  is  nnne,  Chrifc  and  all  iiis  fpiritual  bleffinp-s 
are  mine,"!  without  any  evidence  **  from  Scripture,  {twi^^ 
or  reafon"  Bat,  heareth  the  word  and  underftandcth  it 
fo  as  in  ity  to  behold  as  in  a  glafsy  the  glory  of  the  Lord. 
PFhtch  alfo — what  ?  Complains  that  his  graces  are  no 
more  to  be  feen  *'  than  the  ft  irs  at  noon"  !  No,  what 
H    2 


76  '  DIALOGUE      II. 

then?  IVhicb  alfo  be  areth  fruit. — Hovv  much?  So  little 
that  no  eye  can  fee  it  !  Or  at  moli,  but  juft  difcern  it, 
**  as  a  glow-wurm  in  the  night"  1  And  that  in  fo  unitea- 
tly,  uncertain  a  manner,  that  for  his  life  he  cannot  teii 
whether  there  be  any  fruit  or  no  ;  but  rather  the  more  he 
looks,  the  more  ''his  doubcs  are  increafed  ?  (i)  No,  no, 
far  from  this — and  bringeth  forth  fome  a  hundred  fold ,  fame 
fxty,  forne  thirty. — Yes,  my  Theron,  that  is  good  ground 
inaeed,  which  yields  an  hundred  bulhels  of  grain,  ior  one 
that  was  fown  ;  or  fixty,  or  even  thirty. — And  thus,  the 
grain  of  mufard feed,  becometh  a  great  tree.  (Ver,  31,  32.) 
And  thus,  the  lea^cen  Ipreads  till  the  ^johole  isle  advened.  (Ver. 
33.)  And  this  is  the  idea,  the  grand  and  noble  idea,  our 
blefied  Saviour  had  of  a  true  Chriltian  ! — It  is  granted, 
there  is  great  difference  in  the  degrees  of  fruitfuinefs  in 
true  converts,  fon.e  an  hundred  fold,  fome  fixty,  fome 
thirty. — But  thofe  wiio  bring  forth  no  good  fruit,  whate- 
ver ravifhing  joys  they  may  fometimes  have  had  (V^er.  20) 
are  by  our  bleffed  Saviour  pidlured  by  the  fimilitude  of — 
Jiony  ground — thor?ty  ground. 

Ther.  But  I  have  an  unanfwerable  objedion  againft  this 
account  of  the  nature  of  juftifying  Faith.  For,  whereas 
in  the  holy  Scriptures  it  is  reprefented  to  be  an  exceeding 
difficult  thing  to  believe  ;  according  to  you,  there  is  no 
difficulty  at  all  in  it,  when  once  the  Sinner,  in  your  fenfe 
of  things,  is  regenerate,  and  believes  the  Gofpel  to  be 
true  with  all  his  heart. 

Paul.  Pvight,  my  dear  Theron.  The  difficulty  is  now- 
over.  For  he  is  not  obliged  to  believe  "  without  any  evi- 
dence from  Scripture,  fenfe,  or  reafon."  The  way  in 
■which  he  is  to  return  to  God,  all  lies  open,  plain  before' 
him.  And  it  appears  to  him  the  fitteft  and  happieft  thing 
in  the  world,  to  return  home  to  God  through  Jefus  Chrilt* 
And  he  does  it  with  all  his  heart.  (2) 

(0  D./.  361,  362. 

(2)  Return  heme  to  God — By  this  phrafe  Paulinus  means 
exactly  the  fame  njoith  thofe  nxjords  in  fer.  i'v.  i.  If  thou 
wilt  return,  O  Ifrael,  faith  the  Lord,  return  unto  me. 
And  in  Ezek,  xxxiii.  ii.  Turn  ye,  turn  ye  from  your  evil 
ways  ;  for  why  will  ye  die  !  And  in  A£i,  Hi.  19.— Repent  and 
be  converted,  that  your  fins  may  be  blotted  out.  From  being 
(uemies,  repent  and  turn,  afid  be  reconciled  to  God,  2  Cor.  v.. 


DIALOGUE    II.  77 

Ther.  Wherein  then  confiRs  the  difficulty  of  believing  ? 

Paul.  The  difficulty  in  the  way  of  embr.icing  the  Gof- 
pel  in  a  faving  manner,  according  to  the  New  Teftament, 
arifes  from  a  worldly  fpirit,  a  fclf-righieous  fpirit,  and 
being  dead  in  fm. 

(i)  From  a  worldly  fpirit:  Men  are  generally  fo at- 
tached to  worldly  things,  riches,  honour,  and  pleafure, 
that,  although  they  might  be  glad  to  know  they  ftiould 
go  to  Heaven  when  they  die,  yet  they  have  no  heart  to 
become  the  dilciples  of  Chrill  ;  to  deny  themfeives,  take 
up  their  cx^h  and  follow  him  ;  and  take  God  for  the  alone 
portion  of  their  fouls.  Therjfore,  v/hen  they  are  invited 
to  come  to  this  feifl  (and  a  feail  indeed  it  is,  to  a  rc^^e- 
ncr.ue  Sinner,  v/hofe  eyes  are  opened  to  fee  tldnt'.s  as  ihcy 
are)  they  defire  to  be  cxcufsd.  (Luk.  xiv.  i8)  And  they 
make  light  of  it,  and  go  their  nvnjs,  one  to  bis  farmt  another 
to  his  imrchandize.  Matth.   xxii     5. 

(2)  Vrom  3. J'elf-rightecus  fpirit.  Rom.  ix.  31,  32^  33. 
For  if  a  Sinner  is  io  teififted  witli  the  fears  of  eternal 
damnation,  that  he  can  take  no  comfort  in  worldly  epjoy- 
ments  ;  and  fo  is  quite  prepared  to  hear  Afpafio  urge  him 
to  believe,  that  God  loves  him,  and  Chrill  died  for  him  ; 
yet  there  now  remains  the  chief  difficulty  in  the  way  of 
true  Faith,  unremoved,  viz.  to  yield  the  point,  that  tiie 
Law  not  only  docs  in  faft,  require  finlefs  perfection,  on 
piin  of  eternal  damnation,  and  that  he  is  under  the  curfe 
of  this  Law,  but  that  this  Law  is  holy,  jull,  and  good  : 
And  fo  he  juftly  condemaed,  and  in  fad,  in  the  hands, 
and  at  the  difpofal  of  a  fovereign  God.  Thii — thii — a 
proud  felf-righteous  fpirit,  is  diametrically   oppofue  unto. 

20. //  is  ivcrthy  to  Be  olfer-uedy  that  according  to  St.  Peter 

repentance  is  before  for givnefs .  Reppnt  and  be  converted,  that 
your  fins  may  be  blotted  out.  And  this  is  the  d^drine  God  as 
taught  in  all  ages  of  the  'world.  3y  Mofes,  Lev.  xxvi.  40. — By 
David,  Pfal.  xxxii.  5. — By  Ifaiah.  Ifai.  I  v.  7. — By  John 
Bapfi/iy  Mar.  i.  4. — By  Chriji .  Matthy  'v.  4.  Luk  xiii.  3. — 
By  cill  the  Apojlles  on  the  day  of  Penticofi,  Ad,  ii.  37,  38,  39. 
aid  indeed  all  ever  the  Scripture.  But  there  is  nothing  of  the 
nature  of  repentance  hefore  forgivnefs  in  T,:eron^  s  fcheme.  Tea, 
his  repentance,  prof ej/edly,  arifs  ixjhollyfrom  a  belief  that  his  fits 
are  forgiven.  So  that  he  is  forgiven  before  he  begins  to  repent, 
H    3 


78  r>  I  A  LO  G  U  E    II. 

And  to  be  brought  to  this,  is  killing  work.    Rom.  vii.  9^ 
The  commandment  came,  Jin  re'vivedy  and  I  died. 

(3)  From  being  fpiritually  dead  : — For  when  the  Law 
has  thoroughly  done  its  work,  and  the  Sinner  fees  and  feels 
the  truth,  that  he  is  dead  in  fm,  juftly  condemned,  abfo- 
lutely  helplefs  and  undone  in  himfelf,  in  the  hands  of  a 
fovereign  God,  who  hath  mercy  on  ivhom  he  njcill  have 
fuercv — there  now  needs  the  fame  mighty  power  whereby 
Chrift  was  raifed  frcm  tlie  dead,  to  quicken  this  dead 
Sinner-  And  it  muft  wholly  proceed  from  the  mere  free 
fovereign  grace  of  God.  (Eph.  i.  19,  20,  compared  with 
Eph.  ii.  I,  8.)  That  regeneration  does  thus  precede  the 
firft  ad  of  Faith,  is  plain  from  Joh.  i.  12,  13,  where  con- 
cerning all  true  believers,  it  is  laid,  nvhich  nvere  hern— 
that  is,  antecedent  to  the  firil  ad  of  Faith — nvhich  'vcere 
hen?,  njt  cf  blood,  nor  cf  the  njoill  of  the  fiejh,  nor  of  the  ixill 
if  man,  but  of  God.     See  alfo  Joh.  iii.  3,    5. 

But  thefe  three  difficulties  being  rem.oved,  and  Sinners 
made  ^iviiling  in  the  day  of  his  ponver  (Pfal.  ex.  3.)  all  is 
eafy.  Sinners  now  come  flying  to  Chrift,  as  naturally  as 
doves  to  their  nx^indonvs.  (Ifai.  Ix.  8.)  For  God  appears  to 
be  infinitely  glorious,  and  the  Gofpel.  to  be  divinely  true. 

And  here,  by  the  way,  my  dear  Theron,  it  is  worthy  of 
your  diligent  attention,  that  it  is  a  common  thing  in  the 
New-Teftament,  to  promife  falvation  to  thofe,  who  believe 
the  truth  of  the  Gofpel  with  all  their  hearts,  and  to  fpeak 
of  fuch,  as  true  Saints  :  Becaufe  where  this  is,  every  thing 
e]fe  will  follow  of  courfe.  In  this  view,  you-may  at  your 
leifure,  read  the  following  Scriptures.  Matth.  xvi.  16. 
17.  Mar.  xvi,  15.  16.  joh.  vi.  68,  69,  and  xvii.  3,  8, 
and  XX.  30,  31.  Adl.  viii.  37.  Rom.  x.  9.  i  Cor.  xii. 
3.  I  Joh.  iv.  15,  and  v.  i,  5.  Some  of  which  are  fadly 
perverted  by  fome  writers  ;  particularly,  Rom.  x.  9.   (i) 

Toer.  The  clock  ftrikes  nine — It  is  time  for  me  to  retire 
— However,  before  I  go,  pray  point  out,  in  brief,  the  chief 
diff'  rences  between  what  you  call  true  Faith,  and  the  Faith 
I  have  bi^cn  pleading  for,  that  I  may  have  them  to  confi- 
der  at  my  leifure.  For  I  defign  more  thoroughly  to  look 
into  this  matter,  than  ever  yet  I  have  done. 

Faul.  Among  the  many  differences  which  might  be  men- 
tioned, I  will  only  point  out  thefe  twelve. 

'\^   D.  4,  291.   Man'0':ji;  of  Mod,  Div.  Notes,  p,  155,156. 


D  I  ALO  G  U  E     II.  79 

(i)  Regeneration  is  neceflarily  previous  to  the  firlt  adl  of 
true  Faith.  But  your  Faith  may  exilt  in  an  unregenerate  heart. 

(2)  True  Faith  fuppjfes  the  Law  and  Golpel  are  rightly 
underllood,  and  beheld  in  their  glory  ;  the  Law  approved 
with  all  the  heart,  as  holy,  juft.  and  good  ;  the  Gofpel 
believed,  and  complied  with,  with  all  the  heart.  But  your 
Faith  is  conrillent  with  a  reigning  enmity  againll  both 
Law  and  Gofpel. 

(3)  True  Faith  is  an  holy  a<ft.  But  yours  has  nothing 
of  tliC  nature  of  holinefs  in  it ;  arifes  from  no  higher  prin- 
ciple than  felf-love. 

(4)  In  true  Faith,  nothing  is  believed  but  what  is  plain- 
ly revealed  in  the  holy  Scriptures.  But  in  your  Faith,  the 
main  things  believed,  are  no  where  contained  in  the  Bible. 
**  Pardon  is  mine,  grace  is  mine,  Chrift  and  all  his  fpiri- 
tual  bleffrngs  are  mine." 

(5)  In  true  Faith,  the  things  believed  were  as  true,  be- 
fore they  were  believed,  as  alter  ;  being  all  contained  in 
the  Scriptures  of  truth.  But  in  your  Faith,  ihc  things  be- 
lieved were  not  true,  before  they  were  believed ;  not 
being  contained  in  the  Bible. 

(6)  True  Faith  is  founded  wholly  on  that  revelation, 
which  is  made  in  the  written  word.  But  your  Faith,  hav- 
ing no  fupport  from  Scripture,  fenfe,  or  reafon,  is  founded 
wholly  in  a  ^heated  Imagination  ;  or,  which  is  no  better, 
on  a  new  revelation,  not  contained  in  the  written  word  : 
i.  e.  One  is  founded  on  good  evidence,  the  otlier  not. 

{7)  The  great  dilftculty  in  the  way  of  true  Faith,  arifes 
fi-om  the  wickednefs  of  the  heart.  But  the  great  difficulty 
in  the  way  of  your  Faith,  is,  that  there  is  no  evidence  of 
th3  truth  of  the  thing  believed,  from  Scripture,  fenfe,  or 
reafon  :  But  rather,  a  man  is  obliged  to  go  contrary  to 
them  all. 

(8)  True  Faith  is  wrought  in  the  heart  by  the  holy 
fpirit,  in  regeneration,  imparting  divine  life  to  the  dead 
foul,  openini^  the  eyes  to  behold  divine  truths  in  their 
glory  and  reality  :  In  confequence  of  which,  the  Gofpel 
is  underilood,  believed,  and  embraced  with  all  the  heart. 
But  your  Faith  is  wrought  by  your  being  made,  by  fome 
means  or  other,  to  believe  fome  things  as  true,  that  are  not 
revealed  in  Scripture. 

(9)  In  true  Faith,  the  way  of  falvation  by  free  grace 
through  Jefus  Chrifl,  being  underilood  and   believed,  is 


80  D  I  AL  OG  U  E     II. 

heartily  approved  of,  and  acquiefced  in,  as  being  glorious 
for  God  and  fafe  for  the  Sinner  :  And  our  eniiie  depen- 
dence for  acceptance  with  God,  is  on  the  free  grace  of 
God  thrvojgli  Jefus  Chrift,  as  exhibited  in  the  written 
word.  Whereas,  your  Faith  does  not  properly  confifl:  in 
dependence,  but  in  confidence. — Not  in  looking  to  the 
fiee  grace  of  God  through  Jcfus  Chrift,  that  you  may  be 
p.irdoned,  landitified  and  favcd  ;  not  in  flying  for  refuge, 
and  laying  hold  on  this  hope  fet  before  you  ;  but  in  being 
confident,  that  "  pardon  is  mine,  grace  is  mine,  Chrift 
and  all  his  fpiritual  bleiTmgs  are  mine."  In  being  "  really 
perfuacled  in  my  heart,  that  Chrift  is  mine,  and  that  I 
Ihall  have  life  and  falvation  by  him";  without  any  evi- 
dence **  from  Scripture,  fenfe,  or  reafon."   (i) 

(lo)  True  Faith  is  always  attended  with  love  to  God, 
arifing  from  a  fenfe  of  bis  own  infinite  amiablenefs,  as  its 
infeparable  concomitant.  Your  Faith  is  fometimes  followed 
with  a  feeming  love  to  God,  arifing  merely  from  believ- 
ing that  he  loves  you. 

(ii)  But  the  m.oft  remarkable  difference  of  all,  is,  that 
true  Faith  aduaily  unites  the  man  to  Jefus  Chrift,  as  the 
branch  is  united  to  the  njine.  (Job.  xv.  5.)  In  confequence 
of  which,  every  true  believer  adlually  receives  the  fpirit 
of  Chrift  to  dujell  in  him.  (2)  Rom.  viii.  9.  Eph.  i.  13. 
Gal.  iii.  2,  14.     i  Joh.  iv,  13,  and  ii.  27.    Rom.  viii.  14. 

(i)  I  grant  i  that  ivriters  on  that  fide  of  the  qiiejiion^  /peak 
much  of  trufing  in  Chrift y  and  reftir.g  upon  hitn^  ^c.  Tet 
according  to  them,  previous  to  this  truft,  and  that  'which  en- 
courages to  ity  is  a  belief  that  ^^ pardon  is  mine,  grace  is  mine, 
Chrift  and  all  his  fpiritual  blejjtngs  are  mine^  Jnd  fo  I  be- 
lie-ve  that  my  fins  are  pardoned,  before  I  begin  to  truft  in  Chrift. 
1  do  not  co?ne  to  Chrift.  but  rather  ft  and  ojf  and  keep  at  a  dif- 
tance,  till  I  fee  he  is  mine)  and  can  call  Gud,  my  God.  So  that 
firiSiij  jpeaki.ig,  I  am  juftifted,  and  knon.v  that  I  am  juftifcd, 
before  1  dare  come  to  Chrift,  and  truft  in  him.  Thus  the 
matter  is  fated,   in — D.  />.  312. 

(2)  ^1 1  though  it  is  plain  from  Script  ure,  that  regeneration 
is  before  the firft  a&  offa-ving  Faith  (Joh.  i.  iz,  13  J  Jnd 
that  Faith  is  '^wrought  by  the  influences  of  the  holy  fpirit  (Eph, 
i.  ig.J  Tet  it  is  equcdly  plain,  that  the  gift  of  the  holy  fpirit, 
to  dnjoell  in  us,  as  an  abiding  principle  of  di'vine  life,  is  after 
ive  are  united  to  Chrift  by  Faith  (Eph,  /.  13.  Gal,  iii,  14.^ 


D  I  ALOG  U  E     ir.  8l 

Gal.  V.  18.  In  confequence  of  this,  a  certain  foundation 
is  laid,  to  bring  forth  fruit  unco  God  (Rom.  vil.  4.)  irj 
every  infiance  (Matth.  xiii.  23.)  And  the  path  of  the  juft 
is  as  tie  foinin'y  light y  ^juhich  jhineth  ?nore  and  more  unto  the 
perfcSi  day.  (Prov.  iv.  18.)  If  hefalleth,  he  rifeth  up  again, 
(Piov.  xxiv.  16.)  E-jcry  branch  that  heareth  fruit ,  GOD 
purgeth  it,  and  fo  //  br':ngeth  forth  more  fruit.  (J  oh.  xv.  2.) 
^yhencc,  near  or  quite  all  the  Saints  we  read  of  in  Scrip- 
ture, uiually  fpeak  ths  language  of  afiurance,  as  being 
confcious  to  this  divine  habitual  change  wrought  in  them  by 
Goa's  holy  fpiiit.  But  thus  it  is  not  with  your  kind  of  Faith. 
Nor  is  adurance  this  way  to  be  obtained  on  your  fcheme. 

(12)  As  a  natural  confequence  of  the  whole,  the  icvcral 
fyftems  of  experimental  religion,  refulting  from  theie  two 
kinds  of  Faith,  however  in  appearance  they  may  be  alike, 
yet  in  reality,  are  ellentially  different  throughout.  While 
the  true  believer  is  ibiving  to  grow  in  grace,  the  falfe 
pretender  is  driving  to  maintain  his  delufion. 

2her.  I  thank  you,  fir,  fDr  prefent  inftrudtions  ;  and 
with  your  leave  I  will  return  to-morrow  evening  ;  as  I 
want  to  hear  your  thoughts  on  one  fubjedl  more. 

Paul.  The  evening  Ihall  be  at  your  fervice,  God  willing. 

So  ended  the  fecond  converfation,  and  I  retired  again  to 
my  clofet — with  what  views  of  my  fpiritual  ftate,  you  may 
eafily  guefs. — Oh,  my  dear  Afpaiio  ! — What  !  Are  we  all 
wrong  !  Or  have  I  miiunderftood  your  fcheme  !  I  hope, 
I  wifh,  no  poor  Sinner  on  earth  was  ever  fo  deluded  as  I 
have  been. — The  Lord  have  mercy  on  me  ! — O,  my  dear 
Afpafio,  that  you  had  been  prefent,  and  heard  all  that  paf- 
fed  ! — But  alas,  the  wide  ocean  keeps  us  three  thoufand 
miles  apart !  However,  with  you,  even  now  with  you,  is 
the  diflreffed  heart  of 

Your  disconsolate 

THERON. 

After  union  to  Ckriji  ive  ha've  a  co^venant-right  to  the  holy 
fpirit  (Gal.  Hi.  zg.J  may  have  dinjine  grace.,  at  any  time,  for 
afking  (Luk.  xi.  I  3. J  But  before  union  n,vith  Chriji,  njue  have  no 
right — God  is  at  abfolute  liberty — vse  lie  at  his  fovercign  mercy, 
(Rovt.ix.  15,  18.^  And  accordingly ,  regenerating  grace  is  the 
effect  of  his  fovereign  good  pleafure,  (Matth.  xi.  25,  z6.J  No 
promfes  of  faving  grace  are  made  to  the  prayers  or  doings  of 
Sinners  out  ofChrift,  (Gal.  Hi,  10.  2  Cor.  i.  20.  Joh,  Hi.  1 8,  36. 


DIALOGUE     III. 


Wednefday  E'veningy   December  13,    1758. 

A  CCORDING  to  appointment,  I  made  my  third  vifit. 
-^^  The  fubjeft  proposed  was  the  dodrine  of  ass I'j  ranch. 
We  fcon  entered  upon  it ;  and  this  is  the  fum  of  what 
pafTed: 

Tber.  May  the  people  of  God,  in  this  life,  attain  to  a 
certain  aflurance,  that  they  are  in  a  {late  of  favour  with 
God,  and  entitled  to  eternal  glory  ? 

Paid.  As  there  is  a  fpeciiic  difference  between  true  grace 
and  all  counterfeits  ;  as  true  grace  in  the  heart  is  naturally 
difcernible,  like  all  our  other  inward  biaffes  ;  as  the  Saints 
in  Scripture  ufually  fpeak  the  language  of  affurance  ;  as 
Saints  in  all  ages  are  exhorted  to  feek  alilirance  (2  Pet.  i. 
10.)  and  as  there  are  many  rules  laid  down  in  Scripture  to 
determine  in  this  cafe,  and  many  prcmifcs  made  for  the 
encouragement  of  Saints,  the  defigned  ndvanrage  of  which 
cannot  be  enjoyed  without  affurance  ;  f),  for  thefe  and 
other  reafons,  I  belieyc,  that  affarance  is  attainable,  in  this 
life,  in  all  ordinary  cafes  at  leaft. 

Tber.  How,  and  by  what  means  m?.y  the  children  of 
God  attain  affurcince  ? 

Paid.  Snnctincaticn,  taking  the  word  in  a  large  and 
comprehenfive  fenfc,  is  the  evidence,  the  only  Scriptyre- 
evidsnce  of  a  good  ellate. 

Ther.  What  do  you  mean  by  fandlification,  in  this  large 
and  comprehenfive  f^nfe  ? 

Paul.  It  is  ufuai  for  divines  to  diftingulfli  between  rege- 
neration and  converfion  ;  between  firil  convcrfion  and 
progreffive  fandlification  ;  between  divine  views  and  holy 
affedions ;   between  grace  in  the  heart,  and  an  holy  life 


DIALOGUE     III.  83 

and  converfation  ;  but  I  mean  to  comprehend  all  under 
one  general  name.  You  may  call  it  the  image  of  God,  or 
holinefs  of  heart  and  life,  or  a  real  conformity  to  the  divine 
Law,  and  a  genuine  compliance  with  tiie  Gofpel  of  Chriil. 
I  have  alieaAy  let  you  fee  what  1  apprehend  to  be  the  na- 
ture of  Law  and  Goibel,  of  love  to  God  and  Faith  in  Chrifl. 
When  1  fiy.,  this  is  the  only  evidence,  I  mean,  that  this  is 
the  cnly  thing,  wherein  Saints  and  Sinners,  in  every  inllance 
differ.  One  has  the  image  of  GoJ,  the  other  has  not.  Or, 
to  cxprefs  mylelf  in  the  language  of  iiifpiration  (joh.  xvii. 
3.)  This  is  life  eternal ^  X.o  k?io-uj  thee,  the  only  true  Gad^  and 
J'-'fiis  Chriji  ■vjhom  thou  has  fent.  And  (l  Joh.  ii.  3,  4,  5.) 
Hereby  ive  do  kno-w  that  ^tve  kno-iv  him,  if  'vje  keep  his  com- 
7nandments.  He  that  Jaith,  I  knoiv  him,  and  keepcth  not  his 
commandments,  is  a  liar,  and  the  truth  is  not  in  him.  But 
nvhofo  keepeth  his  ^vord,  in  him  'verily  is  the  love  of  Ocd  per- 
feded  :      Hereby  knoi.v  ive  thattve  are  in  him. 

'  7'her.  What  is  the  beil  method  a  true  Saint  can  take,  to 
maintain  a  conftant  alTurance  of  his  good  eilate  ? 

Paul.  To  live  in  the  exercifc  of  all  ChrilHan  graces  in 
his  own  heart  every  day,  and  to  be  conllantly  influenced 
and  governed  by  them  in  all  his  external  condixl  in  the 
world:  Groiving  in  grace,  and  prejjiu^  fr'njard  to  perfec- 
tion.   2  Pet,  i.  5,  II. 

Ther,  But  is  it  polTiblc,  that  all  true  Saints  fhould  live  {o  ? 

Paul.  Why  not  ? — For,  they  are  ail  delivered  from  the 
power  of  fin.  (Rom.  vi.  2,14.)  are  married  toChriil,in  whom 
ail  fullncfs  dwells,  (Rom.  vii,  4  )  have  already  every  prin- 
ciple of  grac!  in  their  hesrts,  (Joh.i.  15.)  antl  the  fpirit  of 
God  aCliTally  dwelling  in  them  (Rom.  viii.  9.)  and  con- 
ilnntly  infiu-^ncirig  thsrn,  to  fuch  a  degree,  that  they  do  not, 
they  even  cannut,  feel  and  live  as  others  ^o  (i  joh.  iii.  9.(1) 

(i)  I  Joh,  Hi.  g.  PFhofocver  is  born  of  God,  doth  not  com- 
mit fin  :  for  his  feed  remaineth  in  him  :  a/ui  he  ca7mot  fin, 
hecaife  he  is  horn  cf  God. — He  doth  not,  a::d  he  cannot,  at 
any  time :  for  his  feed  alvjays  remaineth  in  him  .  fo  that  thefe 
ivords  teach  us,  that  there  is  at  all  times  a  reed  difference 
betxKieen  a  Sair.t  and  a  Sinner. 

It   is   true,    there  is    no   particular    bias    or    inclination, 

nvbether    natural    or    gracious,    in   the    heart    of  /nan,     but 

may  be  counteracted.      But  to  counterael  the  habitual  bias  of 

i/e  hgart,  is  quite  different  from  ailing  agreeably  to  the  habitual 


§4  DIALOGUE    HI. 

yea  aOuaily  carrying  on  the  work  of  fanfiification.  (Joh» 
XV.  2.) — The  God  of  all  grace  ready,  mean  while,  to  grant 
all  further  needful  help,  as  ready  as  ever  a  kind  parent 
was  to  give  bread  to  a  hungry  child.  (Matth.  vii.  7,  11.) 
So  that  they  are  completely  furnifhcd  to  live  daily  in  the 
exercife  of  every  grace.  (Eph.  ii.  10.)  Yea,  this  is  expeded 
of  them,  as  they  would  ad:  up  to  their  proper  charader. 
(Eph.  iv.  1.)  Yeo,  I  will  venture  to  add,  having  fo  good 
an  authority  as  the  Son  of  God,  that,  though  there  are 
different  degrees  of  grace  and  fruitfulnefs  among  true 
Saints,  yet  it  is  tiieir  common  charader  to  bring  forth  fruit, 
fome  an  hundred folJ,/-?nefixiy ,  fo?ne  thirty.  (Mattn.  viii.  23.) 
60  that  itfeems  more  diriicuU  to  reconcile  it  with  Scripture, 
that  a  true  Saint  (there  being  no  extraordinary  bodily 
difeafe,  as  the  hypociiondxia,  &c.  nor  other  extraordinary 
circumAances,  that  niay  account  for  it)  fhould  live  along 
in  the  dark,  full  of  doubis  and  fears  about  his  flate,  from 
year  to  year  ;  I  fay,  more  difficult  to  reconcile  this  with 
Scripture,  than  it  is  to  prove  that  they  may  live  fo,  as  to 
make  ihelr  calling  and  eledion  fure,  according  to  that  ex- 
hortation in  2  Pet.i.  5,  11. 

bias  of  the  heart.  The  Saint  counteraSis  the  habitual  bias  of 
his  heart,  njohen  he  fins.  The  Sinner  aSls  agreeable  to  the  ha- 
bitual bias  cf  his  ivbole  heart,  ^when  hefns.  So  a  Saint  ne'ver 
fins  <^vith  all  his  hearty  as  the  n^vicked  man  does.  He  cannot y 
becaufe  his  feed  remains  in  him  s  bccaufe  he  is  born  of  God. 
Thefpiritlujicthagaifijl  the  flefp  ;  fo  that  he  cannot.  Gal.'v.  ij. 
Therefore  good  men^  nvhen  they  fall,  are  rejllefs  till  they 
come  to  refentar.ee  y  as  nxias  the  cafe  nvith  Da^vid.  Pfal.  xxxii, 
3,  4,  5.  For  they  are  out  of  their  element  ;  all  is  vanity 
and  vexation  of  fpirit ;  as  ivas  the  cafe  nuith  SolomoTi.  Eccl. 
1,2.  As  ivhen  Haman  led  Mordecai  through  the  Jireet  of 
Shufjauy  on  the  kiug^s  horfe,  dreffed  in  the  rcyal  apparel,  and 
proclaimed  his  honours  in  the  cars  cf  the  people,  he  aSled  ex- 
ceeding contrary  to  the  habit val  bias  cf  his  heart.  Ejlh.  <vi. — 
So  did  Peter,  ivhen  he  denied  his  majler  ;  and  therefore  at 
one  lock  of  Chrif,  he  ivent  out  and  wept  bitterly.  So  that 
theje  inftances,  though  often  alledged,  are  not  to  the  purpofe  of 
floney-groiind  hearers.  For  they  hai:e  no  root  in  ihemfel'ues.*''-^ 
They  receive  the  word  with  joy,  endure  for  a  while,  and 
fall  away.  Matth.  xiii.  20,  21. — See  Mr.  Ed-wards  on  Reli- 
gion: JJ'e^ions,  /.  274,  277. 


DIALOGUE     III.  85 

Thsr.  But  I  have  known  fome,  efteemed  true  converts, 
who  after  their  conveifion,  have  lain  dead,  without  any 
ienfible  divine  infijcnce,  tor  months  togeiher, 

Paul.  Why  did  not  you  add, — and  ycirs  together? — 
For  once  I  knew  of  one,  counted  an  eir.inent  Chrulian,  who 
declared  he  lay  de.ui  twelve  )ears,  without  one  atl  cf  grace 
all  that  time.  But  what  good  do  (ucli  converlions  do  ?  it  men 
are  as  much  ur\dcr  the  power  of  fpiritual  death  after  their 
converiioiis,  as  before,  wh.it  beiieht  is  tiicre  in  being  con- 
verted ?  And  what  becomes  of  all  thofe  Scriptures,  which 
declare,  lie  jhali  fuve  his  people  from  their  Jins.  Matth.  i.  21. 
That  njoe  might  fcrue  hijUy  'vjtthout  feavy  in  holinejs  and  righ- 
tecuf}ie.js  all  the  days  of  our  lives,  Luk.  i.  43.  /I  neiJO  heart 
ivtll  I  give  youy  and  a  venu  jpirit  <v:ill  1  put  njjithin  yoUy  and 
1  'vjtll  take  aivay  thejlony  heart  out  of  your  Jlejhy  and  I  -will 
gi^oe  you  an  heart  of  fejh  :  and  1  nxjill  put  my  f pi r it  ivithin 
you,  and  caufe  you  to  ^walk  in  my  Jiatutes^  and  ye  Jhall  keep  my 
judgments,  and  do  them.  Ezek.  xxxvi.  26,  27.  Who  gai;e 
himfelf  for  usy  that  he  might  redeem  us  from  all  iniquity  y  and 
purify  unto  hiruftlf  a  peculiar  people,  zealous  of  good  njuorks. 
Tit.  ii.  14. — And  pray  take  notice,  my  dear  Theron, 
that,  as  God  gave  the  law  written  on  tables  of  (lone,  to 
Ifrael,  to  :i[\  Jfrael  according  to  the  flejh,  which  covenant 
(Deut.  ix.  9,  15,)  they  did  break  (Heb.  viii.  9,)  fo  he  has 
exprefsly  promiied  to  all  ih^  fpiritual  Ifrael,  i.  e.  to  all  true 
believers  (Gal.  iii.  29,)  thai  he  will  >xt'r//^  his  laiv  in  their 
hearts  ;  i.  e.  give  them  an  inward  temper  of  mind  anfwer- 
able  to  his  written  law.  Keb.  viii.  10.  A  hypocrite 
may  go  to  Gcd  and  fay,  *' pardon  is  mine,  grace  is  mine," 
and  be  raviflied  with  his  own  delufion  :  but  God  doth,  in  facl, 
write  his  law  in  the  heart  of  every  true  believer.  This  is 
God's  mark,  put  upon  all  that  are  cf  his  flock  ;  whereby  his 
fheep  are  dillinguiihed  from  the  rell  of  the  world. 

Ther.  But  cannot  a  man,  who  is  very  uncertain  of  his 
fanftiiication,  be  fure  of  eternal  life  fome  other  way  ? 

Paul.  Our  Saviour  having  defcribed  the  Chrillian  tem- 
per and  life,  in  his  Sermon  on  the  Mount,  concludes  with 
the  ftrongeil  affurances,  that  fuch,  and  fuch  only,  as  are 
truely  fandified,  Ihall  be  finally  faved.  If  we  are  fuch, 
our  houfe  is  built  upon  a  rock  j  if  not,  our  hoife  is  built 
vpvi  the  fand. — Now,  my  dear  Theron,  we  hope  to  go  to 
Heaven  when  we  die.     So  do  many,  who  will  be  finally 


86  DIALOGUE      III. 

difappointed.  How  Ihall  you  and  1  know,  that  our  foun- 
dation is  good  ?  Who  can  tell  us  ?  Surely  none  better 
than  he  who  is  to  be  our  judge.  Could  we  aik  our  bleffed 
Saviour,  Lord,  how  fhali  wc  know?  What  would  he 
fay  ?  Thanks  be  to  God,  we  know  what  he  would  fay, 
as  furely  as  though  he  fhould  anfwer  us  with  an  audible 
voice  from  Heaven.  For  he  is  now  of  tlie  lame  mind,  as 
when  he  dwelt  on  earth.  What  he  then  taught,  is  left  on 
record,  plain  for  all  to  read,  that  none  might  miftake  in  a 
point  of  fuch  infinite  importance. 

1  ake  your  Bible,  my  dear  Theron,  read  our  Saviour's 
Sermon  en  the  Mount ;  and  there  you  will  fee  the  charader 
of  a  true  Chridian,  drawn  by  an  infallible  hand  ;  and  find 
a  tell,  by  which  you  may  fafely  try  your  ilate.     The  true 
Chriflian   is  humble ^   penitent^  vieeky   longing   after  holinefsy 
merciful,  pure  in  hearty  a  peace-maker,  ivtlling  to  part  ivith 
all  for  Chriji,  and  to  go  through  the  greateft  Jujfenngs  in  his 
caufe.  Matth.  v.  i,  12.     Like  fait,  he  is  full   of  life  and 
fpirit :     Like  light,  by  his  knowledge  and  example,  he 
enlightens  all  around  him,  and  is  an  honour  to  his  mafier 
(Ver.  13,  16,)   lives  by  2.Jiri^er  rule  than  any  hypocrite — 
(Ver.   20,)  does  notjuHify  nor  indulge  \\\t  leaf  grudge 
againft  his  neighbour,  or  ihe  frf  firriugs  of  any  corruption 
in  his  heart  (Ver.  21,  42,)  Icves  not  only  his  friends,  but 
his  enemies,   even   his  ^worf  enejnies  (Ver.  43,  48,)  gi^oes 
alms  and  prays,  as  in  ihefght  of  God  (Chap.  vi.  1,  5,)  is 
chiefly  concerned  for   the   honour  of  God,  and  kingdom  and 
interefl  of  Chrift  in  the  world    (Ver.  9,   10,)  chufes    God 
for  his  portion,  lays  up  his  treafure  in  Heaven,  and  means 
with  an  honeft  heart,  with  ^fngle  eye,  only   to  be  God's 
fervant  ;    and  trufling  his  kind    providence  for  temporal 
fupplies  he  makes  it  his  chief  bufinefs  to  be  truly  religious. 
Ver.    19,    34.     Not    of  a  carping,    captious,   ceniorious 
difpofition  ;  but  chiefly  attentive  to,  anc  moilly  concerned 
to  amend  his  own  faults.    Chap.  vii.  1,5.     He  prays  and 
his  prayers  are  anfwered.   Ver.  7,   11.     And  in  imitaticn 
of  the  divine  goodnefs,  he  is  kind  to  all  around  him.,  dcivg 
as  he  nvould  be  done  by.  Ver.  12.      At    his   converfion,    lie 
enters  in  at  \.\\\i  flraii  Gate  of  ftri£l  piety,  and  through  the 
courfe  of  his  life,  he  travels  in  this  narro<iv  ntay  of  holinefs, 
almcft  alone,  few  fuited   with  that  road,   many  walking 
in  broader  <vjays.  Ver.   13,  14.     Nor   will   he  be  diverted 
from  thefe  fentim.ents  and  ways,  by  any  preachers  or  wri- 


DIALOGUE.     III.  87 

ters,  whatever  appearances  of  holinefs  and  devotion  they 
may  put  on.     Ver.  15. 

Ther.  But  do  you  really  and  verily  believe,  that  nons 
will  at  laft  be  admitted  inio  Heaven,  but  thoie  who  arc  of 
this  chara«5ter  ? 

PauL  Fray,  my  dear  Theron,  read  our  Saviour's  anfwer 
to  your  queftion,  and  believe  it. — Believe  that  he  means  as 
he  fays. 

21jer.  Not  e'very  one  that  faith  unto  me^  Lord,  Lord,  Jhall 
enter  into  the  kingdom  of  Heaven  :  hut  he  that  doth  the  ivill 
of  my  Father  <zfjhich  is  in  Heaven.   Ver.   21. 

Paul.  Obferve,  that  DOTH,  not  that  did  fome  years  ago. 
— But  that  DOTH,  through  the  courfe  of  his  life. — Forgive 
this  interruption.^ — Pray  read  on 

Ther.  Many  nv ill  fay  to  me  in  that  dayy  Lord,  Lord,  have 
n.ve  not  prophejied  in  thy  name  ?  And  in  thy  name  cajl  out 
Devils  ?  ^-Jnd  in  thy  name  done  many  ^wonderful  nxorks  F — 
Ver.  22. 

Paul.  You  fee  they  are  in  confident  expeflation  of  eter- 
nal life.     But  what  is  their  doom  ? 

Ther.  And  then  ivill  Iprofefs  unto  them.  I  never  h:  civ  yon  : 
depart  from  mr.,  ye  that  ^wcrk  iniquity.  Therefore,  ivhojcevsr 
heareth  thefe  fayings' of  mine,  and  doth  them,  L  vjill  liken  him 
unto  a  nvife  man,  'which  built  his  hoife  upon  a  rock  :  and  the 
rain  defended,  and  the  foods  came,  and  the  vjinds  blevj,  and 
beat  upon  that  houfe  :  and  it  fell  noty  for  it  ivas  founded  upon 
a  rock.  And  every  one  that  heareth  thefe  fay  in gs  rf  mine,  and 
doth  them  not,  Jhall  be  likened  unto  a  foolifh  man,  vjhich  Luilt 
his  houfe  upon  t  he  f and  :  and  the  rains  defended,  and  the  foods 
came,  and  the  ivinds  blevj,  and  heat  upon  that  houfe  :  and 
it  fell,  and  great  nuas  the  fall  of  it .   Ver.  23,  27. 

PauL  Obferve,  my  dear  Theron,  our  Saviour  does  not 
fay,  every  one  who  firmly  believeth  that  he  fhall  be  faved, 
however  unconfcious  of  fanftifying  operations  in  his  own 
brcall,  fliall,  as  fare  as  God  is  true,  be  forever  happy. — 
No — but  jull  the  reverfi?.  He  fays,  that  however  confi- 
dent men  be  of  falvation,  yet  if  they  do  not  the  things 
contained  in  his  fermon,  their  hopes  iliall  infallibly  be 
difappointed.  Now  fay,  my  dear  Theron,  do  you  believe 
this  dodtrine,  taught  by  our  blefled  Saviour? 

Ther.  I  mull  own,  I  have  not  been  wont  to  view  things 
ju ft  in  this  light.  *'I  ufed  to  think,  I  need  not  trouble 
I  2 


^8  DIALOGUE      III. 

myfelf,  to  find  out  a  n:ultitude  of  niaiks  and  ilgns  oftitic 
grace,  if  I  could  iind  a  few  good  ones.  Particularly,  I 
thought  I  n.ightknow  I  was  paiTed  from  death  to  life,  if  I 
loved  ihz  brethren."  (i) 

PuuL  Your  few  good  ones  are  all  counterfeit,  if  alone, 
fcpiraie  fiom  other  good  ones.  For  the  true  Sirlnt  receives 
every  grace  from  Chrilh  Joh.  i.  16.  Nor  did  Chrift  mean 
to  iingle  cut  a  few  in  his  feniiCn,  but  to  give  a  brief  fum- 
ir.ary  of  the  whole  Ch/ifiian  life.  And  /.-e  that  he..rethihefe 
fayings  cf  minCy  and  dcth  the??: — not,  doth  a  few  cf  them — 
but  doih  them  one  and  all.  Read  through  x\\z  firil  Epif- 
tJe  of  John,  and  you  will  fee  this  fentic;ent  confirir.ec. — 
V-Hiere  there  is  one  grace^  there  is  all.  \i  there  is  not 
all,  there  is  none,    (z) 

^''oer.  Bat,  Sir,  fuller  mj  to  tell  yoa,  that  ''  this  method 
of  fec;k:r-g  peace  and  affurance,  I  fear,  v>ill  perplex  the 
fimpic  minded  ;  and  cherifh  rather  than  fupprefs,  the  fluc- 
tuations of  doubt.  For,  let  the  ligns  be  what  you  pleafe, 
a  love  cf  the  brethren,  or  a  love  cf  ail  righteoufnefs,  a 
change  of  heart,  or  an  alteration  cflife  ;  thcfc  good  qua- 
liiicauons  are  fometimes  like  the  imrs  at  noon-day,  not 
eafily,  if  at  all,  dilcernible  ;  or  elfe  they  are  like  a  glow- 
worm in  the  night,  glimmering,  rriiher  than  finning  : — 
Confequently  will  yield  at  the  beR,  but  a  feeble — at  tlie 
worfl,  a  very  precaricui  evidence.  If,  in  fuch  a  manner, 
v/e  fl-.O'jld  acquire  feme  little  afiurance,  how  foon  may  it 
be  unfettled  by  the  incurficns  cf  daily  temptations,  or  ^z- 
ilroyed  by  the  inrurreclicn^f  remaining  f^n  !  At  fuch  a 
juncture,  how  will  it  keep  its  {landing  !  How  retain  its 
being !  I:  will  fare  like  a  tottering  wail,  before  a  temped  ; 

(i)  M./>.  291,  292. 

(2)  Ho^wenjer  c:t  the  Arrnhiian  and  Antir.ctnian  Jch ernes  cf 
religion,  in  nvkich^  nothivg  is  truly  harmoincus  and  ccnfijienty 
nvhat  tkey  call  graces,  nay,  Jbnie  particulars  cfthern  befotntd 
alone  s  yet  on  St.  PauPs  fcheme  this  can  ne^ver  happen.  For 
emery  grace  '/■ati'vcly  refnlts  from  thofe  divine  mie'O.s,  'vjhich 
lay  the  foundation  of  any  one  grace.  Beholding  as  in  a  g\2S^ 
the  glory  of  the  Lord,  as  Jhining  forth  in  the  la^v  and  in^the 
Gofpel,  we  are  changed  into  the  fame  image,—-/,  e.  into  a 
real  conformity  to  the  laix),  and  a  genuine  compliance  ivith  the 
G  oft  el,  comprifng  all  the  branches  cf  religion.  See  Mr,  Ed- 
i':ards  on  Religious  Jffe^ionSf  /.  249,  261. 


DIALOGUE     III.  89 

Or  be  as  the  ruj7j  ^without  fnirCy  and  the  fag  <v:tthout  ai'ti- 
ter.   Job  viii.  1 1. 

**  Inilead  therefore  of  poring  on  our  own  hearts,  to  dif- 
cover,  by  inherent  qualities,  our  interell  in  Chrift,  I  ihould 
rather  renew  my  application  to  the  free  and  faithful  pro- 
inife  of  tiie  Lord  :  aflert  and  mainiain  my  title  on  this 
unalterable  ground.     Pardon  is  mine,  1  would  fay,  grace 

is  mine,  ChriH  and  all  his  fpiricu:il  blelii.igs  are  mine. 

Why  ?  Lecaufe  1  am  confcious  of  0.nt£lifying  operations 
in  my  own  breafl.  Rather,  becaufe  God  hath  fpoken  in  his 
holinefs ;  becaufe  all  thefe  precious  privileges  areccnfigned 
over  to  me  in  the  everiading  Gofpel,  with  a  clcarnefi  un- 
quelHonable  as  the  trutn,  with  a  cert.iinty  in/iolable  as  the 
oath  of  God."   (i) 

Paul.  But  did  you  not  ufe  to  think,  that  Faith  was 
produdive  of  good  works  ?  Yea,  did  not  your  Afpafio 
teach  you  this  doitrine  ? 

Thcr.  I  mull  confefs  he  did.  This  was  once  the  lan- 
guage of  my  Afpafio  to  me,  while  I  was  yet  an  unbeliever. 
To  give  me  an  exalted  idea  of  Faith,  thus  he  taught  me. 
*'  Faiih  will  make  every  power  of  our  fouls  fpring  forward 
to  glorify  our  heavenly  Father — glorify  hira  by  every  in- 
ftance  of  obedience,  fidelity  and  zeal.  (2)  It  makes  all 
the  powers  of  our  fjuls  like  the  chariots  ofAmmlnadib, 
ready,  expedite,  and  adlive  in  duty.  (3)  This  is  the  love 
of  God,  that  we  walk  after  his  commandments.  This  is 
the  natural  fruit — [his  the  certain  evidence  of  love  to  that 
glorious,  tranfcendent,  and  ndorable  Being.  It  buildeth 
up  the  fair  fabric  of  univerfd  Godlinefs."  (4)  Ir  '*  will 
difrafe  itfelf  through  every  intelledlual  faculty,  and  extend 
to  every  fpecies  of  duty,  till  the  whole  heart  i';  filled  with 
the  image,  and  the  \vhole  behaviour  regulated  by  the  law 
of  the  blelTed  God."  (5)  It  *'will  induce  us  to  prefent 
all  the  members  of  our  bodies,  and  all  the  faculties  of  our 
fouls,  as  a  living  ficiifice  to  the  honour  of  God,  to  be 
employed  in  his  fervice  and  refigned  to  his  will."  I'o 
**  be  as  pilgrims  below,  and  have  our  converfation  above. 
Such,  my  d?ar  Theron,"  fud  he  to  me,  "  will  be  the  ef- 
fects of  Faith.  (6)   Nothing  is  more  certain  than  that  Fuith 

(i)  D./.  361,  362  (2)  -D.p.  169.  (3)  n.;>.  176. 
(4)  D.;).  177.  (5)  D.^  179.  (6;  D./.  181. 

I     3 


90  DIALOGUE     III. 

is  a  vital,  an  operative,  a  vidorious  principle,  (i)  When 
the  firll  converts  believed,  the  change  of  their  behaviour 
was  fo  remarkable,  the  holinefs  of  their  lives  fo  exemplary, 
that  they  won  the  favour,  and  commanded  the  refpeft  of 
all  the  people.  A3.,  ii.  47.  In  fnort,  it  is  as  impcflible  for 
the  Sun  to  be  in  his  meridian  fphere,  and  not  to  diflipate 
darknefs,  or  difFufe  light,  as  for  Faith  to  exift  in  the  foul 
and  not  exalt  the  temper,  and  meliorate  the  conduft."  (2) 
AU  which,  behdes  proving  it  by  ir.^iny  texts  of  Scripture, 
he  illLftrated  at  large,  in  the  example  of  Saint  Paul  and 
Abrahjm  (3)  and  concluded  with  affuring  me,  that  Faith 
*'  wiil  give  life  to  every  religious  duty."  (4)  And  make 
us  •■'  abound  in  the  work  of  the  Lord."  (5)  Yea,  at  ano- 
ther time  he  taught  me,  *'  that  Faith,  even  when  weak,  is 
produdlive  of  good  works. "(6)  Which  are  *'  the  proof," 
and  do  "  undeniably  atteil  its  fincerity."  (7)  They  are 
*'the  grand  chara^leriilic,  which  diftinguifhes  the  ilerling 
f  om  the  counterfeit.  (8)  They  will  diftinguiih  the 
true  believer  from  the  hypocritical  profefibr,  even  at  the 
great  tribunal. (9)  And  at  another  time,  I  remember,  my 
AfpafiO  faid,  "  Do  we  Ic^e  our  enemies  ;  blejs  them  that,  curfc 
vs  ;  do  good  to  them  that  hate  us  y  pray  for  ih.m  nxhich  def- 
pitefully  uj'e  us,  and perjecute  us?  Without  this  loving  and 
lovely  GJfpofition^  nxjc  abide,  fays  the  Apoflle,  in  death  ;  are 
deftitute  of  fpiiitual,  and  have  no  title  loeterral  life."  (10) 

Paul.  *'  No  title  to  eternal  life"  !  How  dare  you  then 
go  to  God  and  fay,  '*  pardon  is  mine,  grace  is  mine, 
Chriil  and  ail  his  fpirituai  blefTings  are  mine"  ! 

Iber.  This  is  that  very  Fr.ith,  which  my  Afpafio  taught 
me  to  excrcifc.  And  which  he  afiured  me,  would  be  "  as  a 
torch  in  a  (heaf,"(ii)  in  kindling  every  grace  into  a  fud- 
den  FiiiiTiC. 

Faul.  But  why  then  does  not  every  grace  flame  out  ": — 
Why  is  not  your  heart  like  tiie  chariots  of  Amminadib  ? 
And  your  title  to  Heaven  clear  '*  from  a  corlcioufi.els  of 
far  dtifying  operations  in  your  own  breall"  ?  Jf  your  Faith 
is  *' a  vital,   an  operative,  a  vidorious    principle,"    why 

(1)  D. /.  182.  (2)  D./.  182,  183,  (3)  D./. 

187,  203.         (4)  D./>.  2c6.  (5)  D. /.  207.  (6) 

Vol.  I.  Edit.  1.  p.  2-^1.  (7)   /  ol.  I.  Edit.  I.  p.  252. 

(8)  Vol.  I.  Edit.  I  p.  259.  (9)  Vol.  I.  Edit.  I.  p.  278. 

(lo)  Vol.  II.  Edit.  11. p.  303.  (II)  D.^.  336. 


DIALOGUE     III.  91 

cannot  you  obtain  a  full  afTurance  from  that  *'  grand  cha- 
r.-niierillic,  which  difHiTguifiies  the  ileding  from  the  coun- 
terfeit," in  this  world  ;  and  which  '*  will  diilinguilh  the 
true  believer  from  s-he  hypocritical  profefTor,  even  at  the 
great  tribunal  ;"  And  wlciiout  which,  you  are  in  fail  **de- 
iiitute  of  fpiritual,  and  have  no  title  to  eternal  life"  ? 

The)'.  Once  1  had  this  evidence,  as  1  though:,  clear  in 
my  favour.  But  by  experience  1  found  at  length,  that  no 
fteady  lafting  aiTurance  could  be  had  this  way.  For  my 
graces  were  moiUy  "as  the  ilars  at  noon,"  quite  invifible: 
Or  at  bell,  '*  as  a  glow-worm  in  the  night,"  but  juft  to  be 
feen.  So  that  the  **  little  affurance"  1  had,  was  very  un- 
fteady.  Yea^  looking  for  marks  of  grace,  I  found  **  rather 
increafed  my  doubts  ;"  as  I  could  not  but  difcern  more 
evidences  againll  me,  than  for  me.  Therefore  1  gave  up 
this  way,  as  tending  to  perpetual  uncertainty.  And  as  a 
more  diredl  way  to  afTurance  and  peace,  1  learnt  to  live  by 
Faith  ;   to  go  to  God,  and  fay,  *'  pardon  is  mine,  &c." 

Paul.  And  all,  my  dear  Theron,  "  without  any  evidence 
from  Scripture,  fenfe,  or  reafon."  Yea,  in  diredl  oppo- 
fition  to  your  own  Afpafio,  who  affirms,  that  Faith  is  **  a 
vital,  operative,  vidorious  principle."  Pray  how  do  you 
know,  that  your  Faith  is  rterling,  and  not  counterfeit  ? — 
Ue  quite  impartial,  and  fay,  is  it  not  to  be  feared,  that 
your  Faith  is  what  Saint  James  calls  a  dead  Faith  ? 

Ther.  But  the  time  once  v^^as,  when  I  was  full  of  light, 
love  and  joy. 

Paul.  Yes.  Like  a  **  torch  in  a  fheaf,"  all  in  a  flame 
of  love,  to  think  your  fins  were  pardoned.  But  you  fee, 
that  this  fort  of  love,  like  the  Iraelites  joy  at  the  fide  of 
the  Red-Sea,  does  not  lafl  long.  But  like  the  ftony- 
ground,  it  endures  for  a  while,  and  then  comes  to  no- 
ticing. And  your  graces  are  now  no  more  to  be  feen  than 
**  the  ftars  at  noon."  And  you  mull  give  up  your  afiurance, 
or  take  another  courfc  to  fupport  it,  and  another  courfe, 
indeed,  you  take — :o  live  by  Faith  ?  *'  Without  any  evi- 
dence," as  Mr.  Maifliall  owns,  whofe  book  your  Afpafio 
values  next  to  the  Bible — without  any  evidence  *'  from 
Scripture,  fenfe,  or  reafon."  And  is  this  that  glorious 
Fiith,  your  Afpafio  cnce  fo  highly  extolled  !  Is  ail  come 
to  this  at  lall ! 

Ther.  Yes. — And  did  not  Abraham  thus  live  by  Faith  ? 
who  againji  Hope  believed  m  Hope,   Rom.  iv.  18.    And  was 


92  DIALOGUE    III. 

not  this  the  way  of  Saints  in  general  under  the  old  Tella- 
ment?  When  /.v<?y  nvalked  in  darkuefi  and fuvo-no  lighty  they 
truj}£di7i  the  Lord,  and  Jiayed  thenifet'ves  on  their  God.  Ifai. 
1.  lo.  And  was  not  this  the  way  of  Saints  in  the  Apoftolic 
age  ?  They  njjalked  by  Faith,  and  net  by  fight.  2  Cor.  v.  7. 
David  checked  himlelf  for  doubting.  H'l.y  art  thou  cafi 
dcxxn,  O  my  foul  ?  Pfal.  xlii.  And  Afaph  looked  upon  it 
as  his  fin.  Pfil.  Ixxvii.  10.  1  faidy  this  is  my  infirmity, — 
And  Chrift  often  upbraided  his  difciples  for  their  unbelief. 
And  St.  Paul  charges  the  Hebrew  converts  not  to  ccfi  aivay 
their  confidence.   Iieb.  x.  25. 

Paul.  Pray,  my  dear  Tiieron,  take  your  Bible,  and  read 
the  f:-veral  texts  you  refer  to  j  read  what  goes  before,  and 
what  follows  after  ;  and  you  may  eafily  fee,  not  one  of 
them  is  to  your  purpofe.  God  Had  promifed  to  give  Abra- 
ham a  fon,  although  his  wife  was  not  only  barren,  but  alfo 
by  reafon  of  age  pafl  child -b.aring  :  and  notwithflanding 
the  difncul:ies  in  the  way  of  its  accomplifhment,  Abraham 
believed  the  divine  promife. — God  had  by  the  mouth  of 
Samuel  promifed  to  give  David  the  kingdom  of  Ifrael. — 
But  he  was  banilhed  from  his  country,  and  from  God's 
fanduary  :  his  enemies  taunted  ;  yea,  and  his  life  was  in 
continual  danger.  So  that  he  was  ready  fometimes  to  fay, 
1  fivall  perijh  one  day  by  the  hand  cf  Saul.  But  then  again 
he  checked  himfelf  for  giving  way  to  fuch  unreafonable 
difcourageinent  ;  after  the  exprefs  promile  of  God  to  him. 
Why  art  thou  cafi  doxvn,  O  my  fioul !  However,  through 
all  the  pfalm  he  appears  confcious  to  the  exercife  of  grace 
in  his  heart,  and  difcovers  not  the  leaft  doubt  of  the  good- 
nefs  of  his  (late.  See  Pfal.  xlii. — So  the  captives  in  Ba- 
bylon had  an  exprefs  promile,  that  af^er  feyenty  years 
they  (hould  return  to  Zion.  But  fuch  an  event,  fituate  as 
they  were,  feemed  incredible.  Every  :hing  locked  dark. 
Tliey  had  no  light.  They  faw  no  way  for  their  return. 
But  God  had  promifed  it;  and  therefore,  they  (who  fe^ued 
the  Lord,  and  obeyed  his  voice,  i.  e.  who  were  '•  confcious 
of  fandifying  operations  in  their  own  bieafts*')  for  their 
encouragement,  are  exhorted  to  caft  their  burden  upon 
their  God,  and  put  an  implicit  faith  in  his  uifuf^m,  power 
and  verr.city  ;  and  trull  in  him  to  accomplilh  his  word. 
(Read  from  Ifai.  xlix.  13.  to  Ifai.  1.  10.) — So  Afaph  knew 
he  was  a  finccre  godly  man  ;  as  is  evident  from  the  feventy- 
third  pfalm,  throughout.   But  he  was  fo  overwhelmed  with 


DIALOGUE     III.  93 

a  view  of  the  calamitous  Hate  of  God's  church  and  people, 
(fee  Pf:ii.  Ixxii.  20.  and  read  the  eleven  pfalms  following, 
entitled  Pfalms  of  Afaph)  that  fometimes  (like  thcfe  in 
liai.  xlix.  14,)  he  was  ready  to  fink  under  difcouragement, 
as  though  God  h:.d  quite  call  off  his  church  and  people  for 
ever.     For  which  he  checketh  himielf,  and  enceavours  to 

,  raife  his  hopes,  from  a  remembrance  of  God's  wonderful 
Morks  to  Ifraci  of  old,  in  bringing  them  out  of  Egypt. 
Pfal.  Ixxvii.  So  ihs  C-irilUan  H-brews  knew  the  fiiiceruy 
of  their  hearts,  and  the  goodnsfs  of  their  iktc,  by  the  frui^ 
of  hoiinefs.  Heb.vi.9,  10.  11.  And  the  confidence,  that  St, 
Paul  exhcrts  them  to  hold  fait,  was  tiieir  confidence  of  the 
truth  of  ChrilHanity  ;  for  the  profelFion  of  which,  they  had 
already  fufiered  much,  and  were  likely  tofufrer  more  :  and 
yet  if  they  drew  back,  and  renounced  Chriitianity,  it  would 
coft  them  their  fouh.  Heb.  x.  23,  39. — And  though  it 
is  true,  our  Saviour  upbraided  his  difciplcs  for  not  believ- 
ing he  was  rifen  from  the  dead,  of  which  they  had  fuflicicnt 
evidence,  Sec.  yet  neither  they,  nor  any  other  psrfon,  from 
the  beginning  of  Genefis,  to  the  end  of  the  Revelation, 
were  ever  blamed  for  doubting  their  title  to  eternal  life, 
while  their  evidences  were  not  clear. 

Yea,  our  Saviour  was  Co  far  from  encouraging  his  fol- 
iDwerj  to  this  blind  Faith,  this  bold  prefumption,  that  his 
whole  Sermon  on  the  Mount  is  diredily  levelled  againll  it. 
None  are  pronounced  blefled,  but  thofe  who  are  endowed 
with  holy  and  divine  qualifications  of  heart,  and  lead  an- 
f.verable  lives.  And  though  men  were  endowed  with  the 
miraculous  gifts  of  the  holy  fpirit,  and  prcphefied  in  ChrijFs 
name^  and  in  bis  name  caji  out  De^jils,  and  did  many  ^vjondcr- 

ful'ivorksy  and  made  a  great  profeflion,  and  had  high  con- 
fidence, crying,  Lord,  Lord  ;  as  our  Saviour  forefaw  many 
would  :  Yet  if  they  were  not  under  the  real  government 
of  that  divine  temper,  defcribed  in  that  fermon  throughout, 
our  Saviour  afiirms,  that  at  the  day  of  Judgment  he  would 
bid  th^m  depart.  Matth.  vii.  21,  27. — To  go  on,  there- 
fore, after  all  this — confident  we  fliall  have  eternal  life, 
though  unconfcious  of  fanilifying  operations  in  our  ov/n 
brealls, — is, — forgive  me,  Theron, — is,  I  fay.  little  better 
than  down-right  infidelity.  Yea,  did  we  believe  our  Sa- 
viour to  be  an  impollor,  we  might  with  lefs  difiiculty 
expedt  to  get  to  Heaven  in  fuch  a  way.  For  as  fure  as  he 
was  a  Mefifenger  fent  from  God,  fo  fure  Hull  we  fiad  the 


94  DIALOGUE     III. 

do<ftrIne  contained  in  his  Sermon  on  the  Mount  verified  at 
that  great  day,  when  he  fliall  come  to  judge  the  world. — 
Wherefore,  be  not  aecei^oed,  O  my  Theron  1  God  n.vill  not  be 
7nocked,  For  luhatjoenjer  a  man  fonvethj  that  alj'o  jhall  he 
reap.  Gal.  vi.  7. 

To  refer  to  thofe  words  of  St.  Paul  (2  Ccr.  v.  7.)  We 
ixialk  by  Faithf  and  not  hy  fights  as  you  do,  and  to  imagine, 
that  St.  Paul  and  the  primitive  Chriftians  lived  at  fuch  a 
low,  blind,  prefumptuous  rate,  calls  infinite  reproach  upon 
Chriftianicy.  For  they  all,  with  unveiled  faces,  beheld  as 
in  a  glafsthe  glory  cj  the  Lord,  and  'were  changed  into  the  fame 
image  from  glory  to  glory ,  even  as  by  the  fpirit  of  the  Lord, 
2  Cor.  iii.  18. — And  divine  and  eternal  things  all  lay  open, 
as  it  were,  to  the  Apoftle's  view.  He  looked  at  them;  he 
faw  them  ;  he  believed  thern  :  A  fenfe  of  their  infinite 
importance  penetrated  his  heart.  He  was  clean  carried 
above  all  the  goods  and  ills  of  this  prefent  world — and 
like  the  Sun  in  the  firmament,  he  kept  on  a  fteady  courfe, 
till  he  had  finillied  his  race,  and  obtained  a  crown  of  righ- 
teoufnefs. — And  thus  he  li-ved  by  Faith.  2  Cor.  iv.  16,  17, 
18.  and  2  Tim.  iv.  6,  7,  8. — Yea,  it  was  an  avowed  prin- 
ciple, in  the  Apolloiic  age,  to  judge  of  the  goodnefs  of 
their  Irate,  by  the  holinefs  of  their  hearts  and  lives,  i  Joh. 
iii.  6.  Whofcenjer  abide th  in  him,  finneth  not :  Whojoe-ver 
finneth  hath  not  feen  him,  neither  knonvn  hijn.  Ver.  7.  Let  no 
man  decei'ue  you.  Ver.  8.  He  that  ccmmitteth  Jin,  is  of  the 
DenjiU  Ver.  9.  fVhofoever  is  born  of  God,  doth  ?tot  commit 
fin.  Ver.  10.  In  this  toe  childre?i  of  Gad  are  manifej},  and 
the  children  of  iheDc'vii. — This  was  the  Apoftolic  criterion: 
— and  therefore,  if  any  pretended  to  convcrfion,  if  any 
pretended  to  be  acquainted  with  Chrift,  who  lived  not 
according  to  our  Saviour's  inilrudions,  particularly  in  his 
Sermon  on  theMount,  this  was  his  doom  ;  he  was  branded 
for  a  liar,  i  joh.  ii.  4.  He  that  faith y  I  knouj  him,  and 
keepeth  not  his  commandments,  is  a  liar,  and  the  truth  is  not 
in  him. 

Ther.  I  grant,  the  Saints  in  Scripture  ufually  fpeak  the 
language  of  afTarance  ;  but  I  always  thought,  **  we  had 
no  caufe  to  judij^e,  that  this  afTur  ince  was  grounded  on  the 
certainty  of  their  own  good  qualifications.(i)" 

Paul.  Was  not  Abraham  certain  of  his  iincerity,  when 

{\)M.p.  184. 


DIALOGUE     HI.  g5 

out  of  love  and  obedience  to  God  he  left  his  father's  houfe 
and  native  country  ;  and  at  one  word  fpeaking,  felt  a  heart 
prepared  to  offer  up  his  beloved  Ilaac  r  Was  noc  Mofes 
certain  of  his  lincerity,  when  out  of  love  to  the  caufe  of 
God,  he  defpifed  all  the  treafures  of  Egyp".  ;  and  after- 
wards felt  he  had  rather  die — had  ratner  have  his  name 
blotted  out  of  the  book  of  the  livinij,  than  that  God  ihould 
not  effediually  take  care  of  the  honour  of  his  own  great 
name?  Was  not  Job  certain  of  his  imcericy,  when  with 
fuchcalmnefs  he  faid,  the  Lord  gauCy  and  the  Lord  hath  ta- 
ken azvay  ;  and  htejjed  be  toe  name  of  the  Lord  }  Yea,  did 
not  he  contlantly  aliert  his  fincerity  through  all  his  trials  ? 
Job  xxxi.  I,  40.  O  ho^  lo-ve  I  thy  la-iv  I  It  is  my  medi- 
tation all  the  day  J  fays  David.  Pfal.  cxix.  gj.  Whom  have 
I  in  Heaven  but  thee  ?  And  there  is  none  upon  earth  I  dejire 
bejides  thee,  fays  Afaph.  Pfal.  Ixxiii.  25.  /  have  lualked 
before  thee  in  truth,  and -vjith  a  perfeii  heart ,  fays  Hezekiah, 
looking  death  in  the  face.  Ifai,  xxxviii.  3.  Thou  knoiveji 
that  I  love  thee,  fays  Peter.  Joh,  xxi.  17.  Our  rejoicing 
is  this,  the  tejiimony  of  our  confcience,  that  in  Jimplicity  and 
Godly  fincerity,  ^we  have  had  our  con-verfaiion  in  the  ^ojorld, 
•fays  Paul.  2  Cor.  i.  12.  But  why  do  1  mention  par:icuLirs? 
For  this,  even  this,  is  the  way  in  which  all  Scriptural  Saints 
attained  affarance.  i  Joh.  ii.  3.  Hereby  ^ve  kno-iv  that  ive 
knoiu  him,  if  -xve  keep  his  commandments.  And  had  you  lived 
in  the  Apoilolic  age,  O  my  Theron,  I  doubt  not,  all  good 
people  would  have  been  ready,  on  hearing  luch  talk  as  you 
have  been  too  much  carried  away  with,  to  cry  out — But 
know,  thou  vain  man,  that  Faith  vjitoout  ivorks,  is  dead. 
Jam.  ii:  20. 

Ther.  "If,  in  fuch  a  manner,  we  fiiould  acquire  fome 
little  allurance,  how  foon  may  it  be  unsettled  by  the  incur- 
fions  of  temptation,  or  dellroyed  by  the  infurredion  of 
remaining  fin  !  At  fuch  a  juncture,  how  will  it  keep  its 
ftanding  1  How  retain  its  being  !  It  will  fare  iike  a  tot- 
tering wall  before  the  tempeft  ;  or  be  as  the  rujh  voithout 
mire,  and  the  fag  vjithout  nvater.  Job.  viii.  11."  (i) 

Paul.  'Tis  true,  when  the  ftorm  arifes,  the  houle  that  is 
built  upon  the  fand,  will  be  **  like  a  tottering  wall  before 
the  tempeft."  And  *'  as  the  rufy  vjithout  mire,  and  the  flag 
^without  nxater,^'*  fo  the  hypocrite^ s  hope  Jhall  per.fy.    Job  viii. 

(1)  D./>.  362. 


96  DIALOGUE     III. 

11,  13.  But  in  true  Saints,  their  Faith  is  "a  vidtoricus 
principle."  Fcr  'vjhatjce'ver  is  bcrn  cf  God,  o'vercometh  the 
^world  :  And  this  is  the  I'iciory,  that  cvcrccmcth  the  ixiorldy 
even  cur  Faith,  i  joh.  v.  3,  Nor  fliall  any  ever  be  admit- 
ted to  eat  cf  the  Iree  cf  Life,  ivhich  is  in  the  rnidf  of  the 
Paradife  of  Gcd,  but  he  that  oiercuneth.  This  is  tJie  mef- 
fage  which  Chrift,  lince  his  exaltation  in  Heaven,  has  lent 
to  his  church  on  E^rih.   Rev.  ii.  7,  11,  \'] i  26,  and  iii.  5, 

12,  21,  and  xxi.  7.  And  therefore,  blefj'cd  are  they  that 
do  his  ccnunandinents,  that  they  may  ha've  right  to  the  Tree 
of  Life,  ar.d  may  enter  in  through  the  gates  into  the  City. — 
Rev.  xxii.  14. 

2 'her.  But  are  there  not  fome,  who  are  hwX. babes  in  Chri/i  ? 

Paul.  Yes.  And  as  neiv-horn  babes,  they  dcfre  the fencere 
milk  cf  the  <vccrd,  that  they  may  grc^jo  thereby  ( i  Pet.  ii.  2,) 
and  as  they  grow  up  unio  a  f^erfc£i  man  (Eph.  iv.  13,)  their 
allurance  incicales  in  exaft  propoition.  2  Pet.  i.  5,  10. 

Ther.  Tiiis  dcclrire  of  yours,  *'  I  fear,"  will  wound 
weak  Chriilians,  and  **  perplex  the  fimple  minded.  (1) 

Paul.  This  doftrine,  fo  plainly  taught  by  Jefus  Chrift, 
and  by  all  his  Apoftles,  were  it  once  thorough4y  under- 
ftood  and  firmly  believed,  would  not  only  **  wound"  and 
"perplex"  prefumptuous  hypocrites  ;  but  even  flay  its 
thcuiands,  yea,  its  ten  thousands  :  while  the  righteous 
would  fiourifli  like  the  green  bay-tree,  nourifhed  np  by 
fuch  found  and  good  doclrine.  For  never  did  afTurance, 
true  and  genuine  afTurance,  fo  abound  among  profefTors,  as 
in  the  Apoliolic  age,  when  this  was  the  dodrine  univer- 
faily  in  vogue.  And  then  the  holy  lives  of  their  converts 
were  fo  **  exemplary,  that  they  won  the  favour,  and  com- 
manded the  refped  of  all  the  people."  And  Chriflianity, 
thus  adorned  by  the  conftant  behaviour  of  its  profefTors, 
gained  ground  every  where,  in  fpite  of  all  the  efforts  of 
Earth  and  Kell.  Whereas,  in  the  days  of  Luther,  in  the 
days  of  Cromwell,  and  in  our  day,  when  your  kind  of  af- 
furarce  has  been  fo  much  in  vogue,  the  lives  of  many 
profefTors  have  been  fuch  as  to  bring  reproach  upon  Chrif- 
tianity,  in  the  fight  of  the  world,  it  was  this,  that  preju- 
diced the  Papifts  againfl  the  Reformation  in  Luther's  time. 
Jt  was  this,  that  prejudiced  England  againfl  experimental 
religion  in  Cromwell's  time.     And  it  is  this,  it  is  this,  O 

(I)  D./.  361. 


DIALOGUE      III.  97 

my  Theron,  that  has  brought  vital  piety  into  fuch  general 
contempt  in  New  England,  in  thefe  late  years.  Our  oppofers 
cried,  *'  Let  us  wait,  and  fee  how  thcfe  converts  will  turn  out 
a  few  years  hence."  They  waited — and  are  confirmed  in 
their  infidelicy  :  And  thoufands  feeni  to  be  gone  off  to 
the  Arminian  fcheme,  or  worfe. — Could  I  fpeak,  O  my 
Tiieron,  with  a  voice  lil:e  that  of  the  Arch-Angel,  when 
he  fhall  wake  up  all  the  fleeping  dead,  I  would  found  an 
alarm  to  all  God's  people  through  the  Chriftian  world, 
warn  them  againil  this  delufion,  and  invite  them  to  return 
back  to  the  old  Apoftolic  do-flrine. 

2her.  But,  dear  fir,  it  is  not  pofiible  for  me  to  maintain 
aiTurance  in  this  way.  To  fuppofe  that  my  inherent  graces, 
which  are  fo  difficult  to  be  difcerned,  at  beil,  and  fo 
unfteady  and  precarious,  are  a  proper  foundation  on  which 
to  build  a  fixed  aHurance,  is  a  dot^trine  quite  romantic. — 
Yea,  you  may  as  well  **  place  the  dome  cf  a  cathedral  on 
the  Ilalk  of  a  tulip."  (i)  But  on  the  other  hand,  by  the 
witnefs  of  the  fpirit,  in  contra-dillindlion  fro.m  inherent 
graces,  a  firm  and  unfhaken  afiurance  of  our  eternal  falva- 
tion  may  bs  obtained.   (2) 

Paid.  A  firm  and  folid  rock  is  this  foundation  ;  as  he 
declares,  who  is  the  Son  of  God,  and  our  final  judge.  No, 
fay  you,  it  is  rather  like  «*  the  llalk  of  a  tulip  !"  On  what 
evidence  then  will  you  venture  your  immortal  foul,  for  a 
whole  eternity?  On  the  witnefs  of  the  fpirit  ?  But,  O 
my  dear  Theron,  what  goodwill  this  witnefs  of  the  fpirit 
do  you,  when  you  come  to  die  ?  When  the  ftorm  rifes, 
when  the  rain  defcends,  the  flood  comes,  and  the  wind 
beats  upon  your  houfe,  it  will  fall  ;  **Iike  a  tottering  wall 
before  the  tempell,"  if  not  founded  on  that  very  rock, 
pointed  out  by  our  blelTsd  Saviour.  Ten  thoufand  vvitneffes, 
from  ten  thouland  fpirits,  will  iland  you  in  no  ftead.  For 
as  true  as  that  Jefus  was  the  Me.Tiih,  the  man  that  heareth 
his  J'<i)ings  and  doth  them  not,  (hall  at  lail  near  that  dread- 
ful word.  Depart,  depart,  I  kno^w you  not — I  kno%v  you  mt, 
ye'  'workers  of  iniquity.  Then  you  will  find,  that  n.mthout 
holinefsy  no  man  Jh  ail  fee  the  Lord.  Keb.  xii.  14.  And  then 
you  will  fee  that  faying,  now  to  you  fo  incredible,  made 
the  toil  of  admifilon  into  Heaven.     7\^o  tnan  can  be  Chriji's 

(i)  D.p.  361.  (2)  M.  p,  184,  i88« 


98  DIALOGUE    III. 

difcipUy  utile fs  he  Icve  him  more  than  father  and  mother  y  nx-ife 
and  children f  houfes  and  lands y  yeuy  more  than  his  o~Lvn  life. 
Mat.  X.  37,  38.  Luk.  xiv.  25,  33.  You  may  come  to  ihe 
door  and  knock,  and  cry.  Lord,  Lord,  open  to  me  j  and  tell 
him  you  firmly  believed  in  your  heart,  you  fnould  have 
eternal  life  :  But  if  you  are  found  a  worker  cf  iniquity, 
he  will  bid  you  depart. — You  may  cry  for  mercy  ;  but 
your  cries  will  be  for  ever  in  vain. — That  fpirit,  O  my 
Theron,  which  would  make  you  believe  your  Hate  to  be 
good,  when  according  to  Scripture  it  is  bad,  is  not  the 
holy  fpirit,  by  which  the  Scriptures  were  infpired  ;  nor  is 
its  teftimony  to  be  credited. 

77:er.  *'  But  if  1  mull  try  the  witnefs  of  the  Spirit, 
by  the  nncerity  of  my  graces,  the  teftimony  of  the  fpirit 
will  ftand  me  in  no  ftead."  (1) 

Paul.  If  you  truft  to  the  teftimony  of  the  fpirit,  without 
any  regard  to  the  ftncerity  of  your  graces,  you  have  no- 
thing but  a  fpirit,  a  naked  fpirit,  to  depend  upon.  And 
if  your  fpirit  ftiould  prove  to  be  Satan,  transformed  into 
an  Angel  cf  light,  you  are  deluded — your  foul  is  loft — for 
ever  loft. 

Ther.  But  if  we  muft  firft  know  by  our  inherent  graces, 
that  we  are  the  children  of  God,  this  would  render  the 
witnefs  of  the  fpirit  needlels. 

Paul.  Unleis  we  firft  know  that  we  have  thefe  inherent 
graces,  we  can  never  be  aflured  of  our  good  eftate,  accor- 
ding to  our  Saviour's  Sermon  on  the  Mount.  Pray  mind 
this,  my  dear  Theron. 

Ther.  Then  you  deny  the  immediate  witnefs  of  the  fpi- 
rit, I  fuppofe. 

Paul.  This  immediate  witnefs  of  the  fpirit,  which  you 
plead  for,  is  certainly  contrary  to  Scripture.  For,  it  will 
tell  a  man,  his  ftate  is  good,  when  according  to  God's 
\vord,  it  is  bad.  And,  which  is  diredly  to  the  cafe  in 
hand,  it  leads  men  to  build  their  affurance,  roc  on  that  rock 
our  Saviour  points  out  as  the  only  fafe  foundation,  but  on 
fcmctinng  entirely  different :  A\^^i,  I  am  forry  to  fay  it, 
tempts  men  to  compare  what  cur  Saviour  calls  a  rock,  to 
the  ftalk  of  a  tulip.  This  fpirit,  therefore,  being  con- 
trary to  Scripture,  is  not  the  fpirit  of  God,  but  the  fpirit 
of  delufion. 

(1)  M.  p.   188. 


DIALOGUE      III.  99 

Ther.  What  then,  can  the  witnefs  of  the  foirit  be  ? 

Paul,  The  defign  of  a  witnefs  is,  to  prove  a  point,  to 
make    t  evident  and  certain  ;  that  we  may  believe  it  with- 
out theleall:  doubt.  And  the  proof  mull  be  legal  proof,  or  ic 
will  not  pafs  in  law.  Now,  the  point  to  be  proved,  is,  that  I 
am  a  child  of  God,  atra^i  difciple  of  Chrill  ;    and  {^  enti- 
tled to  eternal  life.     For,  none  but  the  children  of  God, 
and  true  difciples  of  Chrilt,  are  entitled  to  Heaven,  accor- 
ding to  the  word  of  God  :    Which  is  the  only  rule  where- 
by all  are  finally  to  be  judged.     But  Chrill  aftirms,  that  no 
man  can  be  his  difciple,  unlefs  he  love  him  more   than  father 
or  mother^  vjife  or  children,  houfes  or  lands,  yea,   more  than 
his  oxijn  life  :    And  afTures  us  in  the  moll  plain  and  exprefs 
manner,  that  all  who  expeif^  to  go  to  Heaven,  not  having 
fuch   hearts  and  lives  as  he  defcribes  in  his  iiermon,  fhall 
certainly  be  difappcintcd.     \\,  therefore,  the  fpirit  of  God 
means  to  niak^  it  evident  to  me,  that  I  am  a  child  of  God, 
a  difciple  of  Chrift,  anJ  fo  an  heir  of  Heaven,  it  v.ill  be, 
it  mult  be,    by  a  proof  that  will  ^■.\si<i  in  law,  a  proof  the 
Bible  allows  to  be  good.     Oihervvife,  no  credit  is  to  be 
given  to  it :     urvlefj  we  will  fet  afide  this  infxllibh  law- 
book, by  which  all  the  Chriflian  world  is  to  be  judged. — 
If  the  proof  will  not  pafs  with  our  final  judge,  it  ought  not 
to  pafs  with  us  now.     But  no  proof  wid  pafs  wiih  our  final 
judge,  but  w.iat  quadrates  with  the  forementioned  decla- 
rations of  oar  Saviour.     For  he   will  not  recede  from  his 
own  words.     Therefore,  there  is  but  this  one  way  to  prove 
to  my  conscience,  that  I  am  a  child  of  God,  a  difciple  of 
Chriil,  and  {o  an  heir  of  glory  ;  there  i*-.  but  one  thing  that 
can  polTibly  convince  me;  namely,  for  the  fpirit  of  God 
to  give  me  fuch  an  heart  as  the  children  of  Go  J,   and  true 
difciples  of  Carill   have,  according  to  the  plain  declarati- 
ons of  the  Gofpel.     By  this  I  may  knOvV  ;  and  by  nothing 
fhort  of  this.     \i  this  evidence  is  doubtful,  no  other  cm — 
no  other  (hould   fatisfy  me.     If  this  is  plain,  no  other  is 
neceff^ry  in  on'e-  to  a  full  affurance.     Therefore,  then  the 
fpirit  of  God  -tuitnefj'eth  --with  my  fpirit   that  I  am  a  child  of 
God,  when  by  a  large  communication  of  divine  grace,  this 
is  made  plain  beyond  a!l  doubt.    I  feel  the  heart  of  a  child 
towards  God  ;  a  heart  full  of  love,  reverence,  truit,  obedi- 
ence ;  a  heart  to  go  to  him  as  a  child   to  a  father  ;    or  in 
other  words,  the  fpiiit  of  adoption,  whereby  I  cry,  j^iba, 
K      2 


J* 
toe 


1 00  DIALOGUE     III 

Father.-  And  by  ;his  I  know  I  am  a  child  of  God.  And 
if  a  child,  then  an  heir,  aii  heir  of  God,  a^d  a  joint  heir^jciib 
fefiu  Chriji.  Rom.  viii.  i6,  17,  compared  with  vcrfe  1.  5 
6,  9,  12,  13,  14.  All  true  believers  had  this  j'eal  cf 
fpint  in  the  Apoliolic  age.  Eph.  i.  13.  And  lor  *.ughc  that 
ycu  or  I  knew,  all  trite  bciieveis  have  had  it  in  all  fuc- 
ceeding  ages  ever  fince.  'Tis  certain  they  have  in  feme 
degree,  ^nd  it  is  ceriala,  no  fuii  aiTurance  can  be  had, 
that  is  genuine  and  good,  unlefs  they  liave  it  in  fuch  a  de- 
gree, as  to  be  plain  bey  end  all  difpute. 

2'hcr.  I  ufed  to  think  the  Ipirit  helped  us  immediately,, 
not  by  the  evidences  of  internal  graces,  but  inrimediateiy, 
uirhout  any  medium,  without  any  evidence,  to  fee  our  in- 
terefc  in  the  love  of  God,  as  held  forth  in  tlie  abfolute 
unconditional  grant  of  the  Gofpcl.  So  that  one  might 
fay,  **  pardon  is  mine,  grace  is  mine,  Chrilt  and  all  liis 
ipiriiual  bleiTmgs  are  mine  ;  not  becaufe  I  am  conscious  of 
lancftifying  opcraiicr.s  in  my  own  brcaft,  hut  becaufe  all 
thefi  bieffings  are  abfolutely  mads  over  to  me  in  the  ever- 
lifiing  Gofpel."  This  d^^d  of  conveyance,  thus  feen  by 
the  help  cf  the  fpirit,  was  the  grand  demonilration  of  my 
right  tu  pardon  and  falvaticn.  And  now,  hclie-z<ing  the 
loue  that  God  hath  unto  us,  <vje  lonje  him  becaufe  he  Jirji  lo'ved 
us  :  And  fo  our  love  to  God,  and  other  graces,  are  a  kind 
of  fecondary  evidence  ;  without  any  regard  to  which,  we 
may,  yea,  previous  to  which,  we  muil,  have  affurance  by- 
the  direct  adt  cf  Faith.  For  it  is  this  aflurance,  this  aflur- 
ance  alone,  which  inkirdles  our  love  and  all  our  graces.  ( 1 ). 

Paul.  But  it  has  been  already  proved,  that  thefe  blefl- 
ings  are  not  made  over  to  us,  as  Sinners,  abfolutely  ancj 
vmconditicnally  ;  but  only  to  thofe  who  are  in  Chrift  by 
a  true  and  living  Faith.  Yours,  my  dear  'i  heron,  forgive 
me  this  freedom,  yours  is  a  falfe  Gofpel — a  flilfe  fpirit— a 
falfe  Faith — a  filfe  love — all  is  falfe.  Built  at  bottom,  on 
no  evidence  ''from  Scripture,  fenfe,  or  reafon." 

Ther.  But  amidf:  all  this  error  and  delufion,  how  fliall 
we  know  the  truth  ! 

Faul.^)  making  the  written  word  our  rule,  our  only  rule. 
Once  the  queftion  was,  concerning  jefus  of  Nazareth,  art 
thou  he  thatft:ould  come  V  Or,  look  ive  for  another  ?  Go  and 
jhe^v  John,  faid  our  blefled  Saviour,  thofe  things  ^vhich  ye 

{i)D,p.  3S^>  3S9' 3^0,  361,  ^62.     7././..  184,  i8g. 


DIALOGUE    III.  lOI 

do  hear  and  fee.  The  biind  recei^oe  their  fight,  the  lame  nxalk, 
and  the  lepers  are  cleanfedy  and  the  deaf  heary  the  dead  are 
raifedy  and  the  poor  ha-ve  the  Gofpel preached  unto  them.  Matlh. 
xi.  3,  4,  5.  Thv-fe  were  the  charatllers  of  the  Mcifiah,  ac- 
cording to  the  facred  writings  ot  the  old  TelUnient ;  and 
to  theie  hj  appeals.  Now  tlie  queRion  is  ccncerning  The- 
ron,  is  he  a  true  believer,  a  real  convert,  a  Ch.illian,  that 
our  Lord  will  own  at  the  day  of  judgment?  Well,  go 
read,  fay  I,  cur  Saviour's  Sermon  on  the  Mount.  3l£ed 
are  the  poor  in  f pint — bluffed  are  they  that  mourn — the  tjuek, 
3cQ.  &c.  to  the  end.  And  fee  ;  Is  my  Theron  a  man  of 
this  charader  ?  If  fo,  his  houfe  is  built  upon  a  rock  :  If 
not,  it  is  built  upon  the  fand.  If  the  holy  fpirit  his  wrought 
fo  gre;it  a  miracle  as  to  make  you  lucn  a  man,  this  is  what 
the  Devi!  cannot  do.  This  is  fuch  a  witncfs  of  the  fpirit, 
as  will  pafs  at  the  great  tribunal  :  and  you  will  need  no 
other.  But  without  this,  ten  thoufand  revelations  will 
avail  you  nothing.  Nay,  but  that  will  be  your  certain 
doom,  /  /i.'iozv  you  noty  depart  from  me,  ye  qjuorkers  of  ini- 
q-'it\ . 

Had  one  appeared,  and  claimed  to  be  the  Mefliah,  with- 
out performing  thofe  mighty  works  our  Saviour  did  ; — 
would  any  have  been  obliged  to  give  credit  to  his  teiti- 
mony  ?  No  furcly.  And  does  a  Ipiri:  come,  and  tellify 
that  my  Theron  is  a  child  of  God,  witihout  performing 
the  mighty  work  of  fandlification  r  Is  Tiiercn  obli^,ed  to 
give  credit  ro  its  witnefs  .?  By  no  means.  \i'  the  h.)ly 
Ipiiit  takes  avJay  the  heart  of  fone,  and gii'es you  an  heart 
cfflsjh;  H.vrites  God^s  latv  in  your  hearty  and  puts  truth  in 
your  innx>ard  partyfo  that  you  njoalk  in  his  ftatutes  and  keep  his 
commandments — ihe  work  is  done.  You  are  a  true  conveit. 
Yoj  will  be  faved.     But  without  thi; — all  is  nothing. 

Ther.  But  have  not  many  good  men  had  this  immediate 
witnefs  and  teftimony  of  the  fpirit,  I  am  pleading  for? 

Paul.  How  can  you  know,  my  dear  Theron,  that  ever 
there  was  a  good  man,  fmce  the  foundation  of  the  world, 
who  had  this  witnefs  ?  We  have  no  inftance  in  Scripture, 
nor  does  the  word  of  God  lead  us  ever  to  look  for  fuch  a 
thing. 

Ther.  How  can  I  know  ? — Strange  qneftion  !  When 
fom.e  of  the  bell  msn  in  the  world  have  held  to  the  immc- 
cliate  witnefs. 

K     3 


102  DIALOGUE    III. 

Paul.  If  we  do  certainly  know  our  good  ellate  by  our 
fanftification  ;  is  not  the  immediate  witnefs  needlefs  ?      If 
men  do  not  certainly  know  they  are  good   men,  by  their 
fandification  ;    who  en  Eartli  can  tell,   but  that  tliey  are 
hypocrites?  And  fo,  but  that  their  immediate  witnefs  comes 
from  the  Devil  ?     If  they  cannot  tell — to  be  fure,  you  and 
I  can'r.     Nor  will  thsir  immediate  witnefs  prove  the  con- 
trary ;  unlefs  you  can  dcmonllrate,  that  Satan  never  trans- 
forms himfelf  into  an  Angel  of  light.     Befides,  men  may 
**  hold  to  the  iminedi:Ate  witnefs"  that  never  had  it,  through 
fome  millake.  And  if  men  have  all-jranceby  their  fandtiiica- 
tion,  it  is  not  very  likely  that  God  fnould  m^ake  them  an 
immediate   revelation,  merely  to  clear  up  a  point  already 
clear  :  i.  e.  work  a  kind  of  miracle,  when  there  is  no  need 
of  it.    Befides,  my  dear  Theron,  hosv  will  you  know,  whe- 
ther your  immediate  revelation  comes  from  God,  or  from 
the  i)evil  ?     Will  you   know  by   the  fruits  ?     No.     For 
this  is  to  "  try  the  witnefs  of  the  fpirit  by  the  fincerity  of 
your  graces.'*     And   then,  as  you  fay,  **  the  teilimony  of 
the  fpirit  will  ftand  you  in  no  iiead,"  will  be  of  no  fervice. 
V/ili  you  know  without   any  refpedl  to  the  fruits  ?     But 
how  ?     Leave   holinefs   out  of  the  account,  and  what  is 
there  of  this  kind,  but  what  the  devil  can  do  ?    If  he  can, 
how  do  you  know  but  he  will  ?     How  do  you  know  but 
he  does  ?     Go  to  the  Anabaptifts  in  Germany,  in  Luther's 
time — go   to   the   enthufiafis   in  England,   in  Ciom well's 
time,  and  fee  what  the  Devil  has  done  in  former  ages. — 
Yea,   I  could  name  towns  and   perfons  in  New-England, 
where  and  in  whom  Satan's  mjghty  works  have  been  to  be 
feen,  within  lefs  than  twenty  years  a^^o.     All   the  country 
kr.tws,  that  fome  who  appeared  to  have  the  higheft  con- 
fidence of  a  title  to  Heaven ,   have   fufficiently  proved  to 
the  world,   that  they  were  deluded  by  their  immoral  lives 
fince.     Will  you  after  all,  fay,  that  it  is  a  fin  to  doubt  ? — 
And  that  you  ought  to  be  ftrong  in  Faith,  and  give  glory 
to  God  ?     Yet  >-ou  muil  remember,  that  it  is  all,  **  with- 
out any  evidence  from  Scripture,  fenfe,  or  reafon."      And 
this  you  know  1     And  this  you  own  1 

Wno,  my  dear  Theron— who  that  hath  a  foul  to  fave, 
would,  with  his  eyes  open,  dare  to  venture  his  all  for 
ETERNITY,  on  fuch  a  foundation  as  this  !  But,  which  is 
iHll  more  furprifing,  who,  among  all  rational  creatures, 
can  look  upon  that  foundation,  which  Chiift  himfelf  calls 


DIALOGUE      III.  103 

a  rock,  but  as  the  ftalk  of  a  tulip,  compared  with  this  !  (i) 

Oh,  my  dear  Theron,  you  wjli  extufe  mc  this  freedom, 
this  kind  and  ucll-mcant  freedom.  A  Miniiler  of  Chrill 
ought  not  to  flatter.  Nor  is  it  your  interelt  to  be  foothed. 
The  plain  naked  honeft  truth  is  what  we  idl  need  to  know. 
See  with  your  own  eyes.  Judge  for  your  own  feif.  For 
your  own  precious  immortai  foul  lies  ut  llake. 

As  to  the  three  quellions  you  propofed,  you  have  now 
my  opinion,  and  the  fuin  is  this. — The  true  convert  hav- 
ing, in  regeneration,  had  his  eyes  open  to  behold  the  glory 
of  God  anil  Jefus  Chrill,  the  glory  of  the  law  and  of  the 
Gofpel,  he  approves  of  the  law  as  holy,  jult,  and  good  ; 
he  believes  the  Gofpel  to  be  from  God,  acquiefces  in  that 
way  of  life,  trufts  in  Chrift,  the  great  Mediator,  returns 
home  to  God  tiirough  him,  to  be  forever  the  Lord's  :  and 
being  united  to  Chrift  by  Faith,  he  receives  the  holy  fpiiit 
to  dwell  in  him  forever.  In  confsqucnce  of  which,  he 
brings  forth  fruit  ;  growing  in  grace,  and  perlevering 
therein,  through  all  changes  and  trials,  to  the  end  of 
his  life.  And  I'o,  an  aflu  ranee  of  a  title  to  eternal  life  is 
in  fuch  fort  attainable  by  believers,  in  all  ordinary  cafes, 
that  it  mufl:  be  owing  to  their  fault,  if  they  do  not  enjoy  it. 
However,  no  honell  man  ought  to  believe  his  Hate  to  be 
good,  with  more  confidence  than  in  exadl  proportion  to 
his  evidence.  Nor  is  there  any  evidence,  that  will  pafs 
with  our  final  judge,  or  that  ought  to  be  of  any  weight 
with  us,  but  real  holinels.  A  communication  of  divine 
grace,  in  a  large  and  very  fenfible  degree,  is  that  whereby 
the  fpirit  of  God  makes  it  evident  to  our  conlciences  be- 
yond all  doubt,  that  we  are  the  children  of  God  ;  and 
not  by  an  immediate  revelation. 

7'^er.  But  what  do  you  think  of  the  cafe  of  backflldcrs  ? 
May  not  they  be  in  the  dark  about  their  Hate  :  And  what 
ought  they  to  do  ? 

P^ii;/.  They  may  be  in  the  dark,  and  full  of  doubts  snd 
fears  ;  nor  can  they  ever  find  rcl't  to  their  fouls,  until  they 
remember  from  whence  they  have  fallen,  repent  and  re- 
turn home  to  God  through  Jefus  Chrift.  As  their  depart- 
ing from  God  is  the  fcurce  of  all  their  woe  ;    fo  their  cafe 


(I 
fe^ions 


i)  The  reader  may  fee  this  fubjeily  'viz.  Tie  nx:iir,rfs  of  the 
7,  thoroughly  difcvffed  in  Mr.  Edivardsj  on  Religious  /'f- 


104-  DIALOGUE      III. 

admits  of  no  remedy,  but  to  repent  and  return  to  God 
through  Jefus  Chrift  again.  It  would  do  a  backflider  no 
good,  to  go  to  God,  and  fay,  "  pardon  is  mine,  grace  is 
mine,  Chrilt  ana  all  his  fpiritual  bicflings  are  mine."  For 
his  religion  docs  not  grow  up  fruir,  this  belief  ;  but  from 
bthoiding  as  in  a  glafs  the  ghyy  of  the  Lord,  But  I  have  not 
time  to  enter  upon  this  fubjed.  I  recommend  to  you  Mr. 
Shcpard,  on  the  Parable  of  the  Ten  Virgins  ;  in  which  if 
fome  expreffions  are  not  fo  accurate,  yet  on  the  whole, 
it  is  one  of  the  beft  books  I  know  of,  for  Saints  under 
backflidings.  It  is  fo  ufeful  a  book,  that  I  wifh  there  was 
one  of  them  in  every  Chriftian  family. 

Here,  my  dear  Afpaiio,  the  converfation  Ropt — I  fat  fi- 
lent — I  was  felf-condemncd. — Eternity  all  opened  to  my 
view — *'  I  am  a  loft  creature — Heaven  pity  my  cafe"  I — 
The  tears  rolled  from  my  eyes— I  could  conceal  my  cafe 
no  longer — I  was  perfuaded  Paulinus  had  a  tender  com- 
paflionate  heart — therefore,  I  addrciied  him  in  the  follow- 
ing manner. 

7'her.  Indeed,  fir,  I  need  not  hear  you  upon  the  cafe  of 
a  backiliding  baint. — I  have  heard  enciugh  already — I  am 
convinced  i  was  never  right. — \  thougiit  fo  before  I  cam.e 
to  fee  you  :  and  all  you  have  laid  has  confiimed  n^.e  in  this 
opinion. — I  have  aded  the  part  of  a  difputant;  but  I  have 
done  it  only  for  light,  to  fee  what  anfwers  ycu  would 
make  to  what  might  be  faid. — Alas  !  1  have  all  to  be^in 
anew  ! — juft  every  ftep  I  have  tskcir,  is  wrong.  My  firft 
manifeflation  of  the  love  of  Lhriil  and  pardon  of  my  fins, 
was  wrong  :  the  thing  revealed  for  the  truth,  was  a  lie. — 
My  firft  ad  of  Faith  was  wrong  :  ihc  thing  believed  for 
truth,  was  a  lie. — My  love  and  j.^y,  and  all  rry  religion 
was  wrong  :  only  the  jefult  of  fclf  love  anti  deiuficn — 
My  living  by  Fairh  was  wrong  ;  It  was  only  quieting  my 
ccnfcience,  by  hoidiag  faft  m)  dekfion. — My  averiicn  to 
fanctification's  bt-ing  the  only  eviuei'ce  cf  a  good  eftate, 
was  wrong  t  I  could  not  (land  trial  by  that  teft  ;  and  yet 
nothing  tlfe  v/ill  pafs  at  tite  gie;a  tii!;unal,  with  my  final 
judge.  But  I  could  have  no  conrifoit  this  way.  It  tended 
only  to  doubts  and  fears.  And  c.cubts  and  fears  tended 
to  deftroy  all  my  reli^^ion. — Ail  my  religion  was  founded 
in  delufion  ;  nor  was  ther^  any  May  for  it  to  fubfiU,  but  to 
hold  ic.^  deluiion,  and  refufe  to  iet  it  go.     1  have  been 


DIALOGUE      III,  105 

doing  (0  now  for  a  long  time,  and  had  continued  to  do  fo 
to  my  dying  day,  had  not  iome  of  thofe  texts  of  Scripture 
you  have  (o  often  referred  to,  given  me  a  fhock.  And 
lall  week  1  h:id  iuch  awful  apprehenfions  cf  the  dreadful- 
neis  of  eternal  damnation,  tiie  amazing  dieadfulnefs  of 
going  into  eternity  felf-deceived,  as  penetrated  my  very- 
heart.  This  induced  me  to  m^kc  you  thefe  vifits.  And 
now  you  fee  my  caft — my  dreadful  cafe  !  O  dear  Paulinus, 
be  you  my  friend,  my  fpiritual  guide  ! — V/hat  ihall  I  do  ? 
Piiu/.  How  much  are  poor  lolt  Sinners  in  this  benighted 
world  to  be  pitied  !  Generally  their  days — their  precious 
days,  are  fpent  away  fecure  in  fm  !  If  at  any  time  they 
are  a  little  awakened  to  fee  their  danger,  hovy  apt  are 
tliey  to  take  any  way  for  comfort,  but  the  right !  Matth. 
vii,  13,  14.  We  are  a<ftuaily  in  fo  ruined  a  flate,  that  un- 
Icfs  God  interpofes,  of  his  mere  fovereign  grLce,  and  by 
tlie  influences  of  his  blefi'ed  foirit  guides  us,  we  Ihail  wan- 
der from  the  narrow  road,  get  Icll  and  perilh  !  Matth.  xi. 
25.  We  are  enemies  to  God,  blind  to  his  beauty,  difni- 
clined  to  a  reconciliation,  averfe  to  real  nolmefi  :  and  any 
kind  of  falfe  religion  fuits  fuch  depraved  hearts,  better 
than  the  true.  Really  to  love  God  for  his  own  iniinite  amia- 
blenefs,  to  choole  him  for  our  portion,  to  look  upon  fin 
as  an  infinite  evil,  to  efteem  the  law,  as  holy,  jull,  and 
good,  which  requires  fmlefs  perfe»5iion  on  pain  of  eternal 
damnation,  and  to  place  all  our  dependence  on  free  grace 
through  Jefus  Chrift,  are,  of  all  things,  moll  contrary  to 
our  corrupt  biafTcs.  Our  native  difinclination  to  the  right 
way,  renders  us  apt  to  take  the  wrong  :  and  having  once 
took  it,  obftinately  to  perfill  in  it.  (i)  Happy  for  you, 
my  dear  Theron,  that  you  are  brought  fo  f^r  to  fee  your 
error  ! 

(i)  Jonah  ii.  8.  They  that  obferve  lying  Vanities,  {or^ 
fake  their  own  mercy,  /'.  e,  go  contrary  to  their  o^jun  intereji^ 
--^ How  often  haue  ihefe  'words  been  applied ^  by  J'ome  ^uritersy 
to  perjuade  Chrijilefs  Sinners  to  believe^  that  all  the  blejfmgs 
of  the  Gofpel  are  their  own  !  When  rather  they  Jiand  as  a 
nuarning  to  all,  not  to  obferve  lying  Vanities,  lejl  they  for« 
fake  their  own  mercy,  and  go  contrary  to  their  oivn  eternal 
interejl.  Nothing  being  more  contrary  to  the  intercjl  of  a  poor 
Sinmr,  than  to  believi  delujion,  and  fettle  do'vun  on  a  falfe 
foundation. 


I06  DIALOGUE     III. 

And  for  your  future  conduct,  take  thefe  hints.—— 
(i)  Beware  you  reJurn  not  to  that  flefh  -  pleafmg, 
prefumptuous  way  of  living,  wliich  had  well  nigh  proved 
your  ruin.  Your  friends  may  invite  you  back  ;  your  love 
of  eafc  and  prefent  conifurt,  will  fecond  all  their  argu- 
niencs,  and  give  them  ten-fold  more  weight  than  they  really 
have. — Know  it,  O  my  Theron,  there  is  a  long  eternity 
before  you.  It  is  worth  your  whiie  io  JJrive  to  enter  in  at 
the  jir  ait  gate:  Yea,  to  take  the  kingdcm  cf  Heaven  by  'vio- 
lence, (i)  Therefore,  count  no  felf-dcnial,  no  pains,  no 
endeavours  too^  great  ^  but  do  ixjiib  ti.y  mighty  njuhat  thy 
hand  find eth  to  do, 

(2)  It  is  abfolutely  neceifary,  that  you  fee  your  need  of 
Chrifl,  in  order  to  come  to  him. — Coming  to  Chrift,  in  its 
own  nature,  fuppcfes,  that  we  fee  our  need  ot  him. — You 
cannot  fee  vvhat  you  need  Chri{t  for,  unlefs  you  fee  your 
true  character  and  fta:e  according  to  law.  The  law  is  the 
appointed  ichool-maiier,  to  lead  Sinners  to  Chrift.  The 
law  requires  perfed  obedience,  on  pain  of  eternal  damna- 
tion. It  requires  us  to  love  God  with  all  our  heart,  as 
being  infinitely  lovely.  The  leaft  da^XiiOi  merits  eterral 
wee.  If  you  take  meafure  by  this  law,  as  your  rule, 
your  true  chaiader  will  appear — dead  in  fin  s  at  enmity 
againfl  God,  not  fuhjed  to  his  la^v,  neither  indeed  can  be. — 
And  if  you  judge  of  your  fiate,  according  to  this  law,  you 
are  cond canned  already,  and  the  tvrath  of  Gcd  abideth  on  you, 
you  are  loft — you  ftand  guilty  before  God.  And  if  the  law 
is  holy,  juil  and  good,  your  mouth  is  ftopr.  The  Lord  is 
righteous  nvhen  hefpeaketh  and  clear  <v:hen  he  judgcthy  ahlicugh 
you  fnould  periih  for  ever.  All  this  you  muft  fee.  Yea, 
you  muft  feel  it,  through  and  through  your  heart,  as  did 
the  Apoftle  Paul.  The  commandme-nt  came,  fn  rein'ved,  and 
I  died.  It  is  for  want  of  thorough  ccnvidlicn,  that  fo 
many  awakened  Sinners  take  up  with  falfe  comfort.  Their 
wound  was  never  fearchcd  to  the  bottom — It  was  ficinned 
over  too  foon.  And  fuch  ftighty  cures,  thoug'i  m.ore  eafily 
performed,  may  prove  fatal  in  the  end.  But  let  your 
legal  convidlions  be  ever  fo  deep,  you  will  perifti,  unlcf$ 
of  his  mere  fovereign  grace. 

(1)  Mr.  Ed--wards^s  Sermons  on  freffng  into  the  kingdom^ 
and  on  the  juftice  of  God  in  the  damnation  of  Sinners,  are 
proper  for  fuch  as  Theron, 


DIALOGUE     III.  107 

(3)  He  njoho  commanded  the  light  to  pine  out  of  darkne/sy 
Jr.->ines  in  your  hearty  to  gi've you  the  light  of  the  knowledge  of 
the  glory  of  God  ^  in  the  face  of  Jefus  Chriji, — You  are  blind, 
quite  blind,  to  the  divine  beauty.  And  confequently, 
blind  to  the  beauty  of  the  divine  Jaw.  And  fo,  confequent- 
ly, blind  too  to  the  beauty  of  Chrift,  as  dying  to  anf^^er 
the  demands  of  the  law.  And  confequently  under  the 
power  of  unbelief.  Every  unregenerate  man  has  the  fpirit 
cf  infidelity  in  his  heart,  i  Joh.  v.  i.  Rom.  x.  9.  l^fal. 
xiv.  I.  You  can  never  cordially  believe,  that  the  Son  of 
God  became  incarnate,  and  died  to  anfwer  the  demands 
of  a  law,  in  its  own  nature  too  fevere.  Such  a  fubilitution 
cannot  appear  to  be  of  God,  glorious  an;j  divine  ;  but 
rather  fhocking  !  You  can  never  heartily  approve  of  the  law 
(which  requires  us  to  love  God  for  his  own  divine  excel- 
lencies, with  all  our  hearts,  on  pain  of  eternal  damnation 
for  the  leaft  defeft)  as  holy,  juft  and  good,  unlefs  God 
appears  in  your  eyes  as  one  infinitely  lovely. — 
So  depraved  are  you,  fo  entirely  devoid  of  a  reiiih  for 
divine  beauty,  that  God  never  will  appear  thus  amiable  in 
your  eyes,  unlefs  you  are  born  of  tiie  fpirit,  have  divine 
life  immediately  communicated  to  you  from  God,  have  a 
fupernatural  and  divine  fenfe,  tafle,  relifh,  imparted  to  you 
from  on  high.  Your  heart  is  like  the  chaos  ;  the  Earth 
was  ^vithout  form  and  <void,  and  darknefs  ijoas  upon  the  face 
of  the  deep.  And  durk,  eternally  dark,  it  would  have  been, 
had  not  God  faid.  Let  there  be  light.  So  unlefs  he  avho 
commanded  the  light  to  Jhinc  cut  cf  darknefs,  Jljij:es  in  your 
heart,  you  will  abide  in  eternal  darknefs,  blind  to  divine 
beauty  ;  to  the  glories  of  God  and  Chriil,  of  Law  and  Gof- 
pel.  And  if  the  Gofpel  continues  thus  hid  from  you,  you 
are  loft,  forever  loll.  2  Cor.  iv.  3,  6. 

If  the  divine  lav/,  in  iifelf",  is  not  holy,  juft  and  good, 
Chriil's  dying  to  aniwer  its  demands  cannot  make  it  fo.— 
If  the  law  was  too  ^cvQve,  Chrifl's  death  was  a  moll  fhock- 
ing affair  !  A  diflike  of  the  divine  law,  as  too  rigorous,  is 
the  root  of  all  the  chief  errors  in  the  Chriflian  world  ;  yea, 
it  is  the  root  of  tJie  prevailing  infidelity  of  the  prefent  age. 
And  it  now  lies  at  the  bottom  of  all  your  hard  thoughts  of 
God,  O  my  Theron  ;  which  the  Devil  is  not  the  author 
o^,  as  fome  imagine,  in  I'uch  cafes.  And  is  a  mighty  bar 
to  your  believing  in  Chriil.     And  nothing  can  effectually 


I08  DIALOGUE     III. 

remove   it,   but   divine   light,    imparted   in   regenerati- 
on, (i)  ... 

(4)  Bid  a  final  adieu  to  vain  and  carnal  companions,  to 
all  luiful  and  carnal  pleafures  and  pailimes,  and  to  every 
known  fm  ;  all  which  tend  to  ilupify  the  heart.  And  by 
reading,  meditation,  and  prayer,  endeavour  with  all  your 
might  to  obtain  a  realizing  fenfe  of  your  true  chara«5ter 
and  Hate.  Cail  yourlelfat  the  foot  of  lovereign  grace,  and 
cry,  with  the  blind  man,  Lor^y  ibat  1  might  recei<ve  my 
fight  !  **  That  1  may  fee  and  know  what  1  am,  what  I 
deferve,  what  I  need  ;  and  the  only  way  to  obtain  relief, 
by  free  grace  through  Jcfus  Chrift."  However,  that  you 
may  not  trufl  in  your  own  doings  to  reccm.m.end  you  to  the 
divine  favour,  nor  be  encouraged  from  your  own  goodnefs 
to  hope  for  mercy,  conilantly  remember 

( I )  No  man  can  underjiandi??gly  and  heartily  look  to,  truji 
in,  or  depend  upon  the  mediation  of  Chriji,  unlejs  he  fees  his 
need  of  him  as  a  mediator.  No  man  can  fee  his  need  of  the 
mediation  of  Chriji,  unlefs  he  fees  that  n^hich  renders  his  me- 
diation needful.  Nonxj  the  goodnefs  and  excellency  of  the 
di'vine  la-cv,  tvhich  nve  hawe  broke,  is  the  only  thing  <which 
originally  rendered  the  mediation  of  Chriji  needful.  But  for 
this,  the  Sinner  might  ha've  been  fa'ved  njoithout  a  mediator, 
^without  an  atonement,  as  ivell  as  ivith.  Nay,  better.  For 
if  the  la'vj  'were  too  fe<vere,  it  had  enjidently  been  more  honour- 
able for  God  to  ha've  repealed,  or  abated  it,  than  to  hanje  ap' 
pointed  his  Son  to  a?ifiver  its  demands  in  our  flead. 

Some  feem  to  think,  that  the  lanv,  although  Juited  to  the 
Jlrength  of  man  before  the  fall,  and  fo  a  good  lanx)  fcr  an  in- 
nocent, holy  creature,  yet  is  too  rigorous  for  a  fallen  nxorld.  And 
therefore  imagine^  that  Chriji  died  to  purchafe  an  abatement, 
and  to  bring  it  don.vn  to  a  Icuel  icith  our  prejent  nveaknefs. — 
But  if  the  laiv  'was  too  Jenjere,  the  jujiice  of  the  di'vine  nature 
nvonld  ha'oe  mo'ved  the  go-vernor  oj'  the  'world  to  ha've  made 
all  proper  abatements  ,*  7wr  'was  the  death  of  Chriji  needful  in 
the  caj'e.  Surely  Chriji  need  not  die,  merely  to  get  jujiice  done  us. 

Some  Jeem  to  look  upon  God  the  father,  as  all  made  up  of 
nvrath,  the  Sinner^ s  enemy  :  And  on  God  the  Son,  as  all  made 
up  of  I  eve,  the  Sinner'^  s  friend.  And  imagine,  he  died  to  af- 
/hvage  his  Father^ s  anger,  and  monje  his  ccmpajjions  tcwards 
poor  Sinners.  And  fo  they  lo've  Chriji,  'while  they  hate  God 
and  his  lanv. — But  this  is  all  a  mere  chimera.     The  Father 


DIALOGUE     III.  109 

(5)  That  the  divine  law,  which  you  are  under,  requires 
that  you  love  Gon  for  himfelf;  whereas,  all  you  do  is 
merely  from  feU-iovc.  Yea,  it  requires  you  to  love  God 
with  all  your  heart;  where:is,  there  is  no  love  to  God  in 
your  heart.  And  it  requires  this  finlefs  perfefiion  on  paim 
of  eternal  danniacion,  for  the  leult  defed  ;  fo  that  by  the 
law  y-ou  arc  aheady  con;leinned.  By  mere  law  you  are 
therefore  abfolutely  and  forever  undone.  You  iland  guilty 
before  God. — But  mere  law  is  the  rule  of  right,  and  ftan- 
dard  of  jui\ice.  If  juftice  ihould  take  place,  you  then 
fee  your  doom.  There  is  no  hope  from  this  quarter. — 
Wheiefore  you  lie  at  the  mercy  ot  God,  his  mere  mercy, 
who  is  abfolutely  unobiiged  to  grant  ycu  any  relief,  tor 
any  thing  you  can  do.  He  might  juRly  have  left  all  man- 
kind in  this  ftaie,  without  a  S.iviour.  And  he  may,  on  the 
fame  grounds,  as  juftly  leave  you  in  this  (late,  without  a 
Sandlifier.  He  did  not  give  his  Son  to  fave  this  Icrt  world, 
for  our  righteoufnefs  lake  :    Yea,  had  we  been  righteous, 

we  fhould  not  have  needed  his  Son  to  die  in  our  Itead 

Nor  does  God  give  his  holy  fpirit,  to  convert  any  poor 
perilhing  Sinner,  for  his  righteoufnefs  fake  ;  Yea,  it  is  his 
being  entirely  deflitute  of  all  that  is  fpiritually  good,  and 

is  as  full  oflo^je  and  goodnefs,  as  the  Son.  77je  Son  is  as  holy 
and  juji,  as  great  a  friend  to  the  la^^y  and  as  great  an  enemy 
to  Jin,  as  the  Father,  They  are  both  of  one  heart.  I'ea,  they 
are  both  one  God.  Jcb.x.  30. 

Some  fee?n  to  rejolve  the  njohole  of  God^s  lanv  and  go-vern- 
rnent,  and  the  death  of  Chriji,  into  the  mere  arbitrary  nxill  of 
God :  As  though  the  luhole  'zvere  not  the  refult  cf  -afdrmy  of 
infinite  ^-wifdcm,  but  rather  of  mere  arbitral y  nxill.  But  it 
does  not  appear ^  by  Scripture  or  other-jcife,  that  the  infinitely 
ivife  God  ever  determines  any  thing  ivithcut  reafon^  or  does  any 
thing  but  njuhat  is  ^^ije  for  him  to  do.  But  rather  the  rjchole 
rf  dinine  re-velaiion  joins  to  confrm  the  truth  of  St.  Paul'f 
obfcr-Tuition,  that  God  woiketh  all  things  after  the  coun- 
sel of  his  own  will.  Eph.  i.  n.  All  his  pafedtions,  if  I 
?nay  fo  fpcak,  ft  in  council  :  And  all  his  decrees  and  avorh 
are  the  refult  of  iifnite  hclinefs,  juftice  and  gocdnefs,  direded 
by  infnite  njcfdom. 

Inhere  is  but  one  ivay  fo  fohue  the  difficulty.  There  is  but 
one  thing  can  e'ver  fatisfy  our  hearts.     A  fight  of  the  glory  of 

JLj 


!!•  DIALOGUE     III. 

dead  in  fin,  that  occafions  his  (landing  in  perilhing  need 
of  converting  grace.  And  although  all  the  promifes  of 
God  are  in  Cnrill  Jefus,  2''ea,  and  in  him  amen  ;  yet,  as  to 
thofc  who  are  out  of  Chrift,  they  are  fo  far  from  being 
entitled  to  tne  promifes,  that  the  ivrath  of  God  abideth  on 
them, —  Therefore 

(6)  If  ever  you  are  reneived  by  the  holy  Ghoji,  it  will  be, 
not  for  any  goodnefs  in  you,  but  merely  from  God's  felf. 
moving  mercy,  and  fovereign  grace,  through  Jefus  Chrift, 
Tit.  iii.  5,  6. 

(7)  How  dreadful  foever  this  reprefentation  makes  your 
cafe  appear  ;  yet,  if  this  is  your  true  ftate,  you  muft  fee  it, 
that  you  may  know  your  need  of  Chrift  and  free  grace, 
and  hz  in  a  capacity,  underftandingly,  to  give  a  proper 
reception  to  the  glad  tidings  of  the  Gcfpel,  viz.  That 
through  Chrift,  God  is  ready  to  be  reconciled  to  the  re- 
turning penitent,  who  juftifies  God,  approveshis  law,  quits 
all  claims,  and  looks  only  to  free  grace,  through  Jefus 
Chrift,  for  lalvatlon.  Luk.  xviii.  13.  Rom.  iii.  24,  25,  26. 

(8)  Saving  Faith  confifts  in  looking  to  free  grace, 
through  Jefus  C;:rift,  for  falvation  ;  thus  viewing  God's 
law,  and  your  own  cafe,  as  they  really  be.  And  he  that 
thus  beiieveth,  pall  be  /wved.  Therefore,  rspent  and  be 
con'vsrted,  and  your  Jins  Jhall  be  blotted  out.  Behold,  noiv  is 
the  accepted  time,  and  nonjj  is  the  day  of  falvation  !  And  by 
jne,  one  of  Chrift's  minillers,   God  does  befeech you  to  be  re~ 

the  God  of  glory,  ivill  open  to  vienx)  the  grounds  and  reafons 
of  the  lan.v,  and  con<vince  us  that  it  is  holy,  jujl  and  good,  glo^ 
rious  and  ami  able  y  and  nxortky  to  be  kept  in  credit,  to  be  mag- 
nified and  made  honourable,  by  the  obedience  and  death  of  the 
Son  of  God. — But  then  if  the  laiv  is  good,  <we  -ivho  ha've  broke 
it,  are  Jiot  fit  to  live.  Death  is  our  due.  The  Judge  cf  all  the 
Earth  cannot  but  do  right.  His  nature,  laiv  and  honour,  call 
aloud  for  our  defruiiion.  He  cannot  he  juJl,  if  he  don't  deflroy 
us.  It  n,tjill  bring  eijerlafing  reproach  upon  his  government, 
tofpare  us,  conftdcred  merely  as  in  ourfelves.  When  this  is  felt 
in  our  hearts,  then,  and  not  till  then,Jl:>all  nve  feel  our  need  of 
Chriji,  and  be  prepared  to  look  to  the  free  grace  of  God  thro' 
the  redemption  that  is  in  Chrift,  and  to  exsrcife  Faith  in  his 
blood,  who  was  fer  forth  to  be  a  propitiation,  to  declare 
God's  righteoufnefs,  that  he  might  be  juft,  and  yet  the 
juftificr  of  him  that  belicveth  in  Jefus. 


D  I  AX  O  G  U  E     III.  HI 

conciled-y  and  I  pray  you  in  Chriji^s  Jiead,  be  ycu  reconciled  t§ 
God.  For  God  hath  made  his  only  begotten  Son  to  be  a 
facrifice  for  fin,  that  all  who  are  united  to  him  by  a  true 
and  living  Faith,  might  return  to  God  with  acceptance, 
and  be  jultified,  and  have  etern.il  life  tlirough  him. 

Ther.  Every  word  you  have  fpoken,  finks  down  into  my 
cars.  The  Lord  grant,  the  truth  may  pierce  my  herirc 
through  and  through. — The  relt  of  my  days  I  will  devote 
to  the  bufinefs  of  my  foul. — I  thank  you  for  your  kind 
inrtruftions — I  beg  your  prayers — the  anguilh  of  my  heart 
calls  me  to  retire — Adieu  ! — dear  fir.  Adieu  ! 

Paul.  May  the  only  wife  God  be  your  efFe(5lual  inftru£l- 
or,  my  Theron  ! — Adieu  ! 

To  my  dear  Afpafio, 

Thefe  Dialogues  are  prefented  by 

YOUR   AFFECTIONATE 

THERON. 


L2  LETTER 


LETTER     II. 
THERON   TO    ASPASIO. 


Neiv-Englajidi  March   12,    1759. 

DEAR    As  PAS  10, 

MY  melancholy  Letter  of  December  laft,  with  a  copy 
of  the  fabiiance  of  the  converfation  I  had  with  Pau- 
linus,  at  three  fe/erai  times,  you  have  doubdefs  received 
long  ago,  as  it  is  now  three  months  Unce  I  w^rote.  If  you 
iiave  been  impatient  at  hearing  nothing  from  your  friend 
for  fo  long  a  time,  I  more  : — toffed  to  and  fro,  for  months 
toi^eihcr,  like  a  feeble  fliip  at  fea,  in  a  tempeftuous  night, 
ready  every  moment  to  fmk. 

At  firft  (1  mean  after  I  had  left  Paulinus,  and  retired, 
as  I  had  determined  to  fpend  much  time  in  nseditation  and 
pruyer)  I  called  in  quellion  a  maxim,  he  feem.ed  to  take 
for  granted  ;  that  "  we  are  all,  by  nature,  under  a  law, 
requiring  perfect  obedience,  on  pain  of  eternal  damnati- 
on'' :  Which  he  fo  iniirted  was  a  glorious  law,  holy,  juft 
and  good. — Thus  I  thought  with  myfelf — **  Perfedl  obe- 
dience !  That  is  more  than  we  can  yield.— And  am  I  for 
ever  loll  for  the  firft  offence  ? — How  can  that  be  juft  1  Can 
the  kind  Father  of  the  univerie,  require  more  of  his  crea- 
ture, MAN,  than  he  can  do?  And  then  punifti  him  with 
eternal  damnation,  for  not  doing  ! — Can  this  be  right  ?" 
Indeed  I  now  felt  I  had  an  Arminian  heart. 

But  on  a  certain  evening,  as  I  was  reading  Saint  Paul's 
Epiftle  to  the  Romnns  and  Galatians,  in  which  he  affirms, 
that  the  'wrath  cf  God  is  renjealcd  from  Hea^-en  againji  all 
ungodlinejs  and  unrighteoufnefs  cf  men  ;  that  the  very  Hea- 
then themfelves  are  ^without  excufe  ;  that  the  ix^hcle  world 
*Jiand  guilty  before  God,  and  every  7ncuth fiopt  ;  that  the  la>Sf 


THERON    TO    ASPASIO.  II3 

curfcth  e^ocry  man  ijcho  continuetb  not  in  all  things  ^written  in 
the  book  of  the  laiMy  to  do  them  ;  and  that  Chrift  was  made 
a  curfe  for  usy  to  redeem  us  from  the  curfe  of  that  very  law  ; 
I  was  greatly  fhocked  and  confounded.  One  while  I  faid, 
this  law  cannot  be  right."  But  again,  I  faid,  ♦*  \vhy  then  was 
it  not  repealed  ?  Why  did  ihe  Son  of  God  bear  its  curfe, 
and  die  to  anfwer  its  demands  r"  1  looked  through  the 
Old  Teftamcnt,  J  looked  through  the  New  j  and  this  no- 
lion  of  the  law,  I  faw  was  fo  inwrougiit  into  both,  that  it 
muft  be  granted  ;  or  the  whole  of  divine  Revelaiion  given 
up. — I  felt  the  heart  of  an  infidel — I  was  full  of  doubts  and 
fcruples  as  to  the  truth  of  the  Bible.  And  when  I  refleded 
on  the  external  evidence  of  divine  Revelation,  as  repre- 
fented  by  our  late  writers,  particularly  by  Dodcr  Leland, 
whofe  view  of  Deillical  Writers,  1  had  lately  read,  I  wa& 
drove  even  to  Atheifm.  For  if  there  is  a  God,  the  Bible 
mull  be  true.  But  if  the  Bible  is  true,  the  law  in  all  its 
rigour,  is  holy,  juft,  and  good. 

Thus  I  was  unlettlcd  in  all  my  principles,  and  fet  afloat 
as  on  a  boiiterous  ocean,  like  a  (hip  without  a  compafs  or 
an  heim  ;  in  great  anxiety  and  deep  perplexity,  ready 
many  times  to  conclude  to  go  back,  at  all  adventures,  to 
my  old  hope,  as  the  only  way  for  reft  :  thinking,  I  had  as 
good  live  and  die  on  afall'e-hope,  as  live  and  die  in  defpair. 

Till  on  a  certain  tiiiie,  I  began  thus  to  reafon  in  my 
heart. — '' whence  all  tliefe  doubts,  O  my  foul  !  Whence 
all  thefe  Arminian,  Socinian,  deilHcal,  atheiftical  thoughts ! 
Whence  have  they  all  arifen  I  From  viewing  the  law  of 
God,  as  requiring  perfd  obedience  y  en  pain  cf  eternal  dam- 
nation'— But  why  .-*  Had  I  rather  turn  an  Irfidel,  than  ap- 
prove the  law  as  holy,  juft,  and  good  ? — [s  this  my  heart! 
Once  I  thought  I  loved  God,  and  loved  his  law,  and  loved 
the  Gofpel. — Where  am  I  now  !"  Thofe  words  of  the 
Apoftle  Teemed  to  pidure  my  yery  cafe  ;  The  carnal  mind 
is  en?nity  againjl  God,  and  is  not  fubjeSi  to  his  la^Vy  neither 
indeed  can  be.  Rom.  viii.  7.  This  text  engaged  my  atten- 
tion, and  fixed  my  thoughts.  And  looking  into  my  heart, 
more  and  more,  I  found  the  fpirit  of  an  enemy  to  God 
and  to  his  law,  in  full  pofTeflion  of  my  foul. 

Till  now  I  had  entertained,  at  leaft  fometimes,  a  fecret 
hope,  that  m.y  ftate  was  good  ;  although  itfeemed  as  if  I 
had  quite  given  it  up.  But  now  I  began  in  a  new  m.anner 
10  fee,  or  rather  to  feel,  I  was  dead  in  fin.  i^    3 


114  THERON    TO    ASPASIO. 

A  realizing  fenfe  of  God,  as  the  infinitely  great  Being, 
the  almighty  Governor  of  the  world,  holy,  and  juft,  a  iin- 
revenging  God,  a  confuming  fire  againft  the  workers  of 
iniquity,  daily  grew  upon  my  heart,  and  fet  home  the  law,  in 
all  its  rigour.  A  frelh  view  of  all  my  evil  ways  from  my 
youth  up, continually  prayed  upon  my  fpirits — Eternity  ! 
Eterniiy  ! — Oh  how  dreadful  it  feemed  !  I  watched,  I 
prayed,  I  faded — I  fpared  no  pains  to  obtain  an  humble,  bro- 
ken, contrite  heart.  But  notwithflandingmy  greateft  efforts, 
ray  heart  grew  worfe — my  cafe  more  defperate  :  till  in  the 
iffue,!  found  my felfabfolutely  without  ftrcngth — dead  in  fin 
— loft — condemned  by  law — felf-condemned — my  mouth 
ftopt — guilty  before  God — I  was  forced  to  be  filent ;  as  it 
was  but  fair  and  right,  that  God  fhould  be  an  enemy  to  me, 
Avho  wasanen^my  to  him  ;  and  butjuil,  if  he  ihould  for- 
ever call  me  off.  And  in  this  cafe  I  had  periftied,  had  not 
mere  fovereign  grace  interpofed.  But  in  the  midil  of  this 
midiiight-darknefs,  when  all  hope  feemed  to  be  gone,  at  a 
moment  when  I  ler.ft  expedled  relief  (for,  the  commandment 
came,  Jin  retji'ved,  and  I  died)  even  now,  God,  ivho  cc7n- 
manded  the  light  to  Jhitie  out  cf  darknefs,  Jhined  in  my  heart, 
— Thus  was  the  caie. 

It  was  in  the  evening  (after  the  day  had  been  fpentin  fall- 
ing and  prayer)  as  I  was  walking  in  a  neighbouring  grove, 
my  thoughts  fixed  with  the  utmoft  attention,  on  God,  as 
a  confuming  fire  againft  his  obftinate  enemies — on  the  law, 
as  curfing  the  man  that  continueth  not  in  all  things  writ- 
ten therein  to  do  them — on  my  whole  life,  as  one  continued 
ferics  of  rebellion — on  my  heart,  as  not  only  dead  to  God, 
and  to  all  good,  but  full  of  enmity  arraiiift  the  divine  law 
and  government,  and  (ftiocking  to  remember  1)  fall  of  en- 
mity againft  God  himfelf.  Feeling  that  my  whole  heart 
was  thus  dead  in  Sin,  and  contrary  to  God,  I  felt  it  was 
a  gone  cafe  with  me  :  There  was  no  hope — no,  not  the 
leaft,  from  any  good  in  me,  or  ever  to  be  cxpefled  from 
me.  I  lay  at  God's  mercy,  forfeited — ^juftly  condemned, 
loft — heplefs — undone  1  And  /  av///  ha^ve  mercy,  on  ^ivhom 
I  ivill  ha--oe  tnercy,  I  clearly  faw,  was  the  fixed  refolution 
of  the  Almighty,  Thus  flood  my  cafe — a  poor,  wretched, 
fmful,  guilty  creature,  completely  ruined  in  myfelf !  I 
retired  to  ihe  moft  remote  part  of  the  grove.  Where,  hid 
under  the  darknefs  of  the  evening,  and  the  fliade  of  fpread- 
ing   trees,  no  eye  could  fee  me.     Firft,  1  fmote  on  my 


THERON    TO    ASPASIO,  II5 

breaft  ;  but  could  not  look  up  to  Heaven,  nor  fpeak  one 
word.  1  fell  on  my  knees  :  But  1  could  not  fpeak.  I 
fell  prollrate  on  the  ground  :  And  felt  as  one  ready  to 
fink  into  eternal  ruin.  Having  no  hope,  unlefs  from  the 
fovereign  good  pieafure  of  my  angry  Judge.  As  I  lay 
proftrate  on  the  ground,  a  new  fcene  gradually  opened  10 
my  view.  It  was  new,  and  it  was  exceeding  glorious  !-— 
God  appeared  net  only  infiniiely  great,  and  iniinitely 
holy,  as  the  Sovereign  of  the  whole  Universe  ;  but 
alfo  infinitely  glorious  :  even  fo  glorious,  as  to  be  worthy 
of  all  the  love  and  honour,  whicn  ins  law  requires.  The 
law  appeared  holy,  juft,  and  good  :  1  could  not  but  ap- 
prove it,  from  my  very  heart :  and  faid  within  myfeif, 
ere  i  was  awaie,  ''  Let  all  Heaven  for  ever  love  and  adore 
the  infinitely  glorious  Majesi  y,  although  I  receive  my 
ju(l  defert,  and  perifn  for  ever  T'  Next  came  into  view, 
the  whole  Gofpel-way  of  life,  by  free  grace  through  Jefrs 
Chrid  ;  the  wirdcm,  glory  ar.d  beauty  of  which,  cannot 
be  exprefied.  The  law  did  bear  the  divine  image,  and 
was  glorious  ;  but  the  Gofpel  exhibited  all  the  divine  per- 
fedlions  in  a  llill  brighter  manner,  and  far  exceeded  in 
glory.  1  faw,  God  might,  confidently  with  his  honour, 
in  this  way,  receive  the  returning  Sinner,  however  ill-de- 
ferving.  I  faw  he  was  ready  to  do  ii — that  all  might  come 
—  even  the  vilefl  and  the  worll,  encouraged  by  the  felf- 
moving  goodnefs  and  boundlefs  grace  of  Gcd,  and  the 
mediation,  merits  and  atonement  of  Chriit  ;  I  looked  up 
to  God  through  Jefus  Chrift  for  mercy,  and  through  Jefus 
Chrill;,  gave  up  myfeif  to  the  Lord,  to  be  for  ever  his,  to 
love  him  and  live  to  him  for  ever. — Here  prollrate  on  the 
ground,  I  thus  lay  above  an  hour,  contemplating  the  inef- 
fable gioriey  of  God,  the  beauty  of  his  law,  and  the  fu- 
perabundant  excellency  of  the  Gofpel-way  of  life,  by  free 
grace  through  Jefus  Chriil  :  I  believed  the  Gofpel,  I  trufl- 
ed  in  Chrift,  and  gave  up  myfeif  to  God  through  him,  to 
be  for  ever  his,  with  a  pieafure  divinely  fweet,  infinitely 
preferable  to  the  moil:  agreeable  fenfations  I  had  ever  be- 
fore experienced.  What  1  enjoyed  this  hour,  did  more, 
unfpeakably  more,  than  over-balance  all  the  diilrefles  of 
months  pall,  (i)     To  relate  how  I  fpent  the  night,  and 

(i)    Theron's  Narrati^oe  cf  his  former  fuppofed  ccn'verjion 
(Let,  J.J  and  of  his  experiences    (here)  is  not  defgned  to 


ii6  theron  to  aspasio 

hew  I  have  fpent  my  days  and  nights  ever  fmce,  I  fhall 
omit.  But  you  ihali  foon  hear  again,  my  dear  Afpafio, 
from 


YOUR     AFFECTIONATE 


THERON. 

fuggeji,  that  either  falfe  or  true  ccnnjerts  all  experience  things, 
in  every  circumjiancey  juji  alike  :  but  only  to  point  out  the  ge- 
neral nature  of  thefe  tnjco  kinds  of  con<verjton,  in  a  manner  fo 

farniliary  that  the  njoeakcjl  Chrijiian  ?nay  fee  the  difference.-^ 
And  if  any  Corijlian  cannot  recollcB  fo  exactly  the  particulars 
of  Lij  fril  converjicn^  yet  as  all  after-afls  of  grace  are  cf  the 

f'ime  nature  n-vith  the  frji,  a  clear  undeyjianding  cf  the  true 
nature  offavitg  grace,  may  help  him  to  difcern  his  true  Jl ate. 
N  B.  l^Vhat  is  the  true  nature  of  facing  grace,  is  not  to  he 
decided  by  the  experience^  of  this  or  that  man,  or  party  of  men: 
but  only  by  the  nvord  cf  God. 


LETTER     IIL 

THERON    TO    ASPASIO. 


Ne^iv-England,  April  Zy    1759. 
DEAR  ASPASIO, 

WITH  pieifure  I  now  again  fit  down  to  write  to  my 
diftant  friend,  and  fend  my  heart  beyond  the  At- 
lantic to  my  AfpafiO. — For  neither  time,  nor  place,  nor 
any  change  can  wipe  your  memory  from  my,  mind. 

Methinks,  were  I  now  with  you,  as  once  at  the  houfe, 
the  hofpitable  houfe,  of  the  weakhy  and  illuftrious  Phile- 
nor,  I  would  tell  you  all  my  heart.  I  rem.eniber  how  you 
urged  me  to  believe  ;  and  how  I  longed  to  iind  fome  fafe 
foundation,  fome  fure  evidence,  on  which  to  build  my 
Faith;  and  with  Thomas,  to  cry,  my  Lord ^  my  God ! — 
Now  I  have  found  it !  I  have  found  it ! — I  believe,  that  Jefus 
is  the  Chrijl.  I  Joh.  v.  1 .  I  believe,  that  God  hathfet  him  forth 
to  he  a  propitiation — to  declare  his  right eoufnefs — that  he  might 
bejvfli  and  the  jujiifier  of  him  vjhich  believeth  in  Jefus.  Rom» 


THERON    TO    ASPASIO.  1  IJ 

in.  25,  26.  I  belie-vey  that  God  raifed  him  from  the  dead. 
Kom.  X.  9.  T  believe,  that  Chriji  is  entered  into  Heaven, 
nonjj  to  appear  in  the  prcfence  of  Gody  as  the  Jewifh  high- 
priert  of  old  en:ered  into  the  iioly  of  holies  on  the  day  of 
atonement,  (Heb.  ix.  24.)  and  that  he  is  the  ivay  to  the 
Father,  (Joh.  xiv.  6.)  the  doar\  by  'u:kcm  men  enter  in.  Jch. 
X.  9.  And  that  'vohofoc-cer  nuilU  tnay  come  to  God  through 
him.  Rev.  xxii.  17. — Wherefore  I  am  emboldened  to  enter 
into  the  hcliejl  by  the  blood  of  Jefus,  even  into  the  very  pre- 
fence  of  the  thrice  hcly  one  of  Ifrael,  in  whofe  fight  tht 
Hea^oens  are  not  clean  ;  and  to  come  to  God  \n  full  ajjiirance 
of  Faith,  r.cthing  doubting  but  that  God  is  as  v.illing  to  be 
reconciled  through  Clariit,  as  the  Father  v/as  to  receive  the 
returning  prodigal  ;  and  as  ready  to  gi-ve  his  holy  fpirit  to 
them  that  ajk  him,  as  ever  parent  was  to  give  bread  to  an 
hungry  child.  Heb.  x.  19,  22.  Mat.  vii.  w.^Fcr  he  that 
f pared  net  his  oivn  Son,  but  deli^'ered  him  up  for  us  all,  hoiv 
Jhall  he  net  <with  him  alfo  freely  gi-ve  us  all  things  ;  if  we 
accept  his  Son  as  he  is  offered,  and  come  to  God  through 
him,  for  all  things,  as  we  are  invited  ?  Rom.  viii.  32.  Joh. 
i.  12  and  xvi.  23. — For,  God's  honour  is  fafe,  God's  law 
is  anfwered,  God's  joftice  is  fatiified  ;  and  all  my  guilt, 
infinite  as  it  is,  is  no  bar  in  the  way  of  my  reception  into 
the  divine  favour  ;  free  as  his  infinite  grace,  felf-moving 
as  his  boundlefs  goodnefs  is,  and  appears  to  be,  by  the  gift 
of  liis  Son. 

Tiiis  way  of  falvation,  my  dear  Afpafio,  is  glorious  for 
God,  fafe  for  the  Sinner,  elfedual  to  promote  holincfs,  even 
the  pcivcr  of  God  to  fal-vation,  to  e-very  one  that  belie-veth  : 
And  if  the  Gofpel  is  true  there  is  no  room  to  doubt.  "  For 
we  are  conftrained  to  believe  on  the  clearefl  evidence." — 
Yea,  *<  our  afTurance  is  impreffed"  by  complete  demon- 
ftration. 

'Tis  glorious  for  God. — For  God's  law  and  authority 
are  as  much  honoured,  as  if  the  whole  world  had  been 
damned  :  And  his  grace  more  glorified-,  than  if  Man  had 
never  fell. — An  incarnate  God  upon  the  crofs,  in  the  room 
of  a  rebellious  world,  fets  God's  infinite  hatred  of  fin,  his 
inflexible  refolution  to  punifh  it,  and  the  infinite  goodnefs 
■of  his  nature,  in  a  light,  infinitely  clear,  infinitely  bright. 
And  contains  a  fund  of  inftrudlion,  which  never  can  be 
exhaufled,  by  angels  and  faints,  throughout  the  endlefs 
ages  of  eternity. — The  mor€  1  think,  the  more  I  am  fwal- 


tlS  THERON    TO    ASPASIO. 

lowed  up  !  confounded  !  overwhelmed  !  O  !  the  heigkff 
the  depth f  the  length,  the  breadth y  of  the  lo-ve  of  God^  luhich 
paJJ'eth  all  underjlanding — O  !  the  depth  of  the  riches  of  the 
oKifdom  a7id  kno<voledge  of  God.  The  creation  of  the  Uni- 
verfe  was  a  great  work:  It  caufed  the  Eternal. power  and 
Godhead  of  the  Creator  clearly  to  be  feen  :  But  compared 
to  the  incarnation  and  death  of  the  Son  of  God,  the  Crea^ 
tor,  it  is  not  to  be  mentioned,  nor  is  it  worthy  to  come 
into  mind.  Even  the  application  of  Chriil's  redemption, 
in  the  latter  day,  is  a  more  glorious  work  than  the  firft 
creation  of  the  world.  Ifai.  Ixv.  17.  Behold y  1  create  neixj 
Hea^i-ens,  and  a  rie-xu  Earth  :  and  the  former  fhall  not  be  re- 
7nemberedi  nor  come  into  mind. — Indeed,  it  had  been  but  a 
fmall  thing,  for  the  Creator,  by  his  Almighty  word,  to 
have  called  millions  of  fuch  fyltems  as  ours  into  being— 
a  thing  not  worthy  to  be  noticed — nay,  fcarce  worth  one 
fingle  thought — compared  with — with  what  ? — Let  all  na- 
ture tremble  at  the  news — The  incarnation,  and  the  death 
of  the  Almighty  Creator,  in  the  room  of  his  rebel- 
creatures,  that  the  honour  of  his  Father's  law  and  govern- 
ment might  be  effedually  fecured,  while  fovereign  infinite 
grace  interpofes  to  fave  the  felf-ruined,  hell-deferving 
rebels,  to  the  eternal  difappointment  of  Satan,  God*s 
enemy,  and  our  mortal  foe  1 

And  can  it  now,  after  all  this,  be  a  queftion",  whether 
God  is  ready  to  be  reconciled  to  thofe,  who,  on  his  own 
invitation,  return  to  him  through  Jefus  Chrift  ?  Or  can  it 
be  a  quellion,  whether  Chrift  is  willing  to  be  their  Media- 
tor and  High-prieft,  in  the  court  of  Heaven,  in  the  holy 
of  iiolies  above  r — What  I  after  God  has  given  his  Son  to 
die,  that  confidently  with  his  honour  he  might  receive 
fuch  to  favour — he  not  willing  !  Infinitely  incredible  ! — 
What  I  after  the  Son  of  God  has  left  his  Father's  bofom, 
to  lie  in  a  manger  !  to  groan  in  the  garden  !  And,  be  ajlo- 
niJJyed,  O  ye  Hea-vens,  and  be  ye  horribly  afraid  ! — To  hang 
and  die  upon  the  crofs,  in  the  room  of  a  God-hating, 
Chrift-murdering  world  ;  that  he  might  honour  his  Father's 
law,  break  up  Satan's  plot,  and  open  a  way  for  the  Sinner's 
return!  Yet  he  not  willing! — What!  willing  to  die  on 
the  crofs,  and  not  willing  to  mediate  in  Heaven  !  Infinitely 
incredible  !  Yea,  if  poflible,  more  than  infinitely  incredi- 
ble ! — So  certain  my  dear  Afpafio,  as  the  Gofpel  is  true, 
juft  fo  certain  may  your  Theronbe,  that  God  is  ready  to 


THERON  TO  ASPASIO.  II9 

be  reconciled  to  the  Sinner,  who  returns  to  him  through 
Jefus  Chrift.  Nor  does  he  need  a  new  revelation  in  the 
cafe  :  nor  does  he  need  to  be  aflured  of  any  propofition  not 
plainly  revealed  in  the  Gofpel.  Enough  has  been  already 
done!  enough  has  been  already  said! — But  never  did 
your  Theron  believe  tnefe  things  with  all  his  heart,  till  by 
feeing  the  glory  of  the  God  of  glory,  he  faw  the  grounds 
and  reafons  of  the  law,  pronounced  it  holy,  juft  and  good, 
and  worthy  to  be  magnified  and  made  honourable,  even  by 
the  death  ot  God's  own  Son.    i  Joh.  v.  1. 

And  this  kind  of  Faith,  in  the  nature  of  things,  cannot 
be  without  works.  For,  while  your  Theron,  through  the 
influences  of  the  holy  fpirit,  doth  ivith  open  face y  behold  as 
in  a  glafs  the  glory  of  the  Lord  i  what  can  he  do,  but  love, 
admire,  adoje  rhe  God  of  glory  ;  and  give  up  himfr-lf  for- 
ever to  him  through  Jefus  Chrift  ? — And  now — hoxv  can 
ive  that  are  dead  to  fn,  li<ve  any  longer  therein  ?  We  are 
€rucifi'd  njuith  Chrif — buried njcith  oim — rijcn  i.viib  him — and 
can  fm,  after  all,  ha^ve  dominion  o-ver  us !  Impoffible.  Rom. 
yi.2.14.  The  gratitude,  the  ingenuity  of  unrenewed  nature,! 
grant,  is  not  to  be  depended  upon.  Ijracl Jang  God's praije  but 
foon  forgot  his  ^jjcrks.  But  beholding  as  in  a  glnfs  the  glory 
of  the  Lordy  from  day  to  day  through  the  courfe  of  our 
lives,  ive  arcy  we  cannot  but  be,  changed  into  the  Jame  image 
from  glory  to  glory  ^  e^ven  as  by  the  fpirit  of  the  Lord.  2  Cor. 
iii.  18. 

And,  believing  the  Gofpel  to  be  true,  no  doubt  remains, 
of  the  iafety  of  our  returning  to  God  through  Jefus  Chrift. 
His  glory  and  beauty  inclines  me  to  return.  His  grace 
through  Chrift  puts  courage  in  mv  heart.  I  return.  I  find 
reft  to  my  weary  foul.  And  by  this  I  know,  my  "  Faith 
is  real,  and  no  delufion,"  even  becaufe  he  hath  g-^en  me  of 
his  fpirit  y  (1  Joh.  iv.  13.)  fet  his  feal  upon  my  heart  (Eph. 
i.  13.)  made  me  his  child,  in  the  very  temper  Cti  my  foul 
(Rom.  viii.  16.)  and  in  my  heart  his  latv  is  --writteuy  and  in 
his  ivays  I  Icve  to  ixalk.  Ezelc.  xxxvi.  26,  27.  But  as  to 
this.  Heaven  forbid  1  that  your  Theron's  confidence  Ihould 
ever  be  greater  than  his  evidence;  his  evidence,  not  only 
now,  but  in  ail  future  times. 1  am,  forever, 

YOUR  AFFECTIONATE 

THERON. 


LETTER    IV. 

THERON    TO    ASPASIO. 


Ne'i.'j- England,  /pril  3,    1759. 
DEAR  ASPASIO, 

MANY  an  agreeable  hour  have  we  wandered  over  a^ 
die  woiks  Nature;  viewed  the  Heavens  above,  the 
Earth  beneath,  and  furveyed  the  mighty  Ocean  ;  nor  did 
you  ever  fail  to  intermingle  devout  reiledions.  If  now 
inftead  of  painting  the  beauties  of  the  Creation,  we  rife  at 
once  to  contempiate  the  glories  of  the  Creator,  glories 
infinitely  fuperiorto  thofe  of  fields  and  forells,  gardens  and 
palaces  ;  yea,  infinitely  fupsrior  to  the  bright  expance  of 
Heaven,  ad<3rned  with  all  its  Ihining  orbs — no  theme  can 
my  Afpafio  better  pleafe. 

GOD  !  how  awful  is  the  name  1  hov/  great  is  the  Being  I 
Be '.old,  the  nations  are  as  a  drop  cf  the  Bucket ,  and  are  counted 
as  the  fmall  duji  of  the  balance  :  Tea,  all  nations  before  him 
are  a:  nothing,  and  they  are  counted  to  hifn  lefs  than  nothing, 
and  'vanity.  And  {o  great  is  the  cxcsllency  of  the  Divine 
Majesty,  fo  exceeding  great  is  his  beauty  ;  that  to  be- 
held hiii  glory,  and  love  and  honour  and  enjoy  him,  is 
Heaven  iifeif :  it  is  the  chief  happinefs  of  all  that  world. 
The  Seraphim,  while  he  fnteth  on  his  throne,  high  and 
lifted  u?.  as  the  great  Monarch  of  the  Univerfe,  through 
the  brightnefs  ol  his  glory,  cover  their  faces,  unable  to 
b-hokl  ;  and,  as  in  a  perfect  extafy.  cry,  holy,  holy,  holy  ! — 
Tbis^is  his  characler,  the  charafter  he  exemplifies  in  all  his 
condu(f>,  as  Lord  of  Holh,  as  governor  of  the  world  ;  in 
a  view  of  which,  they  add,  the  ^hole  Earth  is  full  of  his 


glcry.  Ifui,  VI.  3. 

The  two  e randefl  afBurs,  which  according  to  Scripture, 
ever  have  beeu,  or  ever  will  be,  tranfadled  in  the  govern- 


THERON  TO  ASPASIO.  121 

ment  of  this  glorious  monarch,  are  the  work  of  our  re- 
demption by  the  death  of  his  Son,  and  the  final  judg- 
ment of  the  world.  Thefe,  therefore,  let  us  contemplate, 
that  in  them  we  may  behold,  as  in  a  glaj'sy  the  glory  of  the 
LORD. 

Who  was  his  Son  ?  The  brtghtnefs  of  his  glory y  and  the 
■image  of  his  perfon  :  By  njohomj  and  for  ivhoniy  all  things 
ivere  created.  Loved  equally  to  himfelf,  and  honoured 
with  equal  honours  in  all  the  world  above.  Let  us  view 
him  on  the  Crofs,  incarnate  !  View  him  there  as  an  in- 
carnate God,  dying  for  Sinners !  And  fix  our  atteniion, 
whole  hours  togetlier,  on  this  greateft,  and  moil  wonder- 
ful of  all  Gods  works  !  The  plan  was  Liid  in  Heaven. — 
This  great  event  was  determined  in  the  council  there.  Adl. 
jv.  2y.  Ail  the  perfections  of  the  Godhead  fat  in  council, 
when  it  was  decreed,  the  Son  of  God  fliould  die. — Strange 
decree!  Why  was  it  made? — Aitonifliing !  Why  did  it 
ever  come  to  pafs  ? — Did  he  die,  to  move  the  compaffions 
of  his  almighty  Father  towards  a  rebellious  race  ?  No  : 
For,  to  give  his  Son  thus  to  die,  was  greater  grace,  than  at 
one  fovereign  ilroke  to  have  cancelled  all  our  debt,  and 
pardoned  all  the  world.  Did  he  die,  to  take  away  or  lef- 
fen  the  evil  nature  and  ill-defert  of  fm  ?  No:  For  infinite 
purity  and  impartial  juftice  mull  look  upon  the  rcbcilions 
of  a  revolted  world,  as  odious  and  ill-deferving,  as  if  he 
had  not  died.  He  died,  to  bear  the  punifhment  due  to  us. 
We  were  under  the  curfe  ;  he  was  made  a  curfe  in  our 
room  i  fet  forth  to  he  a  propitiation,  by  his  holy  Father,  to 
declare  his  righteoufnefst  and  Ihew  the  reditude  of  his  go- 
vernment in  the  eyes  of  all  created  intelligences;  that  he 
?night  be  juji,  do  as  his  law  threatens,  and  yet  not  damn, 
but  jujiify  the  Sinner  that  belie--veth  in  Jefus. 

Eternal  damnation  was  our  due,  according  to  the  divine 
law  :  a  law  not  founded  in  arbitrary  will.  A  law^  arbi- 
trarily made,  may  be  arbitrarily  repealed ;  but  a  law  only 
declaring  what  is  fit,  muft  forever  Hand  in  force.  ,  To  rife 
in  rebellion  againft  the  infinitely  glorious  majefty  of  Hea- 
ven, deferved  eternal  damnation;  as  he  is  infinitely  worthy 
of  the  hii^heft  love  and  honour  from  all  his  intelligent  crea- 
tures. His  inlinite  amiablcneis  and  honourablenefs  infi- 
nitely oblige  us  to  love  and  honour  him.  Ail  our  heart 
and  mind  and  ftrengch  are  his  due.  The  leaft  defed  de- 
M 


122  THERON  TO  ASPASIO. 

feft  deferves  eternal  woe.     Thus  the  Omnifcient  viewed 

the  cafe. — His  Son,  in  the  fame  view,  ?pproved  the  law  as 

ftridly  jull.     Both  looked  on  the  TacrifKeand  death  of  an 

incarnate  God,  in  the  room  of  Sinners,  to  open  a  way  for 

their  lalvation,  as  a  plan  infinitely  preferable  to  the  law's 

d   by  a  lovereign  a£l.     7  he   Son  had  rather  endure 

oft  painful,  Ihameful  death,  than  that  one  titde  of  the 

•i»,  i!  ould  fail;  it  was  fo  ftridlyjuft. — God  ought  to  have 

hi     Li.se The    law    barely    alleits    the    rights    of  the 

Gc  -ad.  So  much,  however,  was  his  due,  at  to  be  loved 
with  all  the  heart,  and  obeyed  in  every  thing.  And  fo 
"worthy  was  the  Deity  of  this  love  and  obedience,  that  the 
]eall  dcfttl  dcferved  eternal  death.  **  'Tis  right,  'tis 
right,"  faid  the  eternal  Son,  "  that  the  firft  inllance,  or 
the  leaft  degree  of  difrefped  to  my  eternal  Father,  fliould 
incur  eternal  ruin  to  the  finning  creature.  And  1  had  ra- 
ther become  incarnate  and  die  myfelf,  than  yield  this  point." 
That  God  is  infinitely  amiable — that  he  ought  to  be  loved 
with  all  our  heart — that  the  infinite  excellency  of  his  na- 
ture infinitely  obliges  us — can  never  be  fet  in  a  ftrongcr 
light,  than  it  is  by  the  crofs  of  Christ. 

The  infinite  dignity  of  the  Mediator,  and  the  extreme 
fufFerings  he  underwent,  as  an  equivalent  to  cur  eternal 
woe,  in  the  loudeft  manner  proclaim,  that  the  law  was  jull 
— ^juil  in  the  eyes  of  God — and  jull  in  the  eyes  of  his  Son. 
A  law,  threatening  eternal  dumn:ition,  infinite  goodnefs 
would  never  have  enai^ed,  had  not  impartial  juUice  called 
for  it.  Much  lefs  would  infinite  goodnefs  have  appointed 
God's  own  Son  to  anfwer  its  demands,  if  in  its  own  nature 
too  fevere.  1  o  fappofe,  the  Sen  of  God  died  to  anfwer 
the  demands  of  a  law,  in  ics  o.vn  nature,  cruel,  is  to  make 
God  a  tyrant,  and  the  death  of  his  Son  the  molt  ihocking 
affair  that  ever  happened  ! 

But  what  did  this  law,  of  which  we  fo  often  fpeak,  re- 
quire ?  Say,  my  dear  Afpafio,  v/hat  was  the  firft  and  chief 
command  ?  Your  mifler's  apfwcr  you  approve — Then  ffy alt 
love  tie  Lord  thy  God  ^'cith  all  thy  heart.  But  why  was  love 
required  ?  Becaufe  God  was  lovely.  And  why  the  penalty 
fa  great  ?  Becaufe  his  lovelinefs  was  infinite.  If  the  infi- 
nite amiablenefs  of  the  divine  Being  docs  not  lay  an 
infinite  obligation  on  his  cieatures,  to  icrve  him  for  being 
what  he  is,  how  can  we  juftify  the  law's  demands,  or  vin- 
dicate the  wifdom  of  Gcd  in  the  death  of  his  Son  : 


THERON  TO  ASPASIO.  1^3 

From  the  crofs,  where  an  incarnate  God  aflerted  the 
rights  of  the  Godhead  by  his  dying  pains,  let  us  pvA's  to 
the  awful  tribunal ;  where  the  fame  incarnate  God,  arrayed 
in  all  his  Father's  glory,  with  all  the  Holls  of  Heaven  in 
his  train,  by  the  1  lil  fentencc,  which  he  will  pronounce 
upon  hi^  Father's  enemies,  dooming  them  to  the  burmncj 
lake,  to  welter  for  eternal  ages  in  woe,  will  llill  proclaim 
the  jiiftice  of  the  law:  Would  iulinite  goodnefs,  would 
our  compafTionate  Saviour,  would  he  who  wept  over  Jeru- 
falcm,  the  kind  and  tender-hearted  J efus,  love  to  pronounce 
a  fentence  fo  infinitely  dreadful,  if  it  were  not  itridly  jull  ? 
Yet  he  will  do  it,  without  the  leall  reluctance  ;  yea,  with 
the  highcll  pleafure  :  while  Angels  and  Saints  fhout  forth 
their  hallelujah's,  all  around  him. 

But  can  this  ever  be  accounted  for,  on  any  other  hypo- 
thclis,  than  that  tiie  infinitely  glorious  monarch  of  the 
univerfe  appears,  clearly  appears,  in  that  folemn  hour,  to 
be  infinitely  worthy  of  all  that  love  and  honour  his  law 
required,  in  being  what  he  is  ;  and  fo  f;n  an  infinite  evil  ? 

Iffin  is  really  an  infinite  evil,  then  it  is  meet  that  ic 
fhould  be  difcountenanced  and  punilned  as  fuch,  i.  e.  with 
an  infinite  punifliment,  i.  e.  witn  the  etCim!  pains  or  Hell. 
And  it  was  fit,  that  the  governor  of  the  world  fliould  make 
a  law,  thus  to  punifh  it.  And  fit,  thjt  iliii  law  ihouid  he 
magnified  and  made  honorable.  And  even  wife,  in  the 
eyes  cf  infinite  v/ildom,  that  one  by  nature  God,  fhould 
become  incarnate,  and  die  in  the  Sinner's  Head,  rather 
than  fet  the  law  afide.  And  on  this  h/pothefis,  the  final 
doom  of  the  wicked  may  well  appear  perfedlly  beautiful 
in  the  eyes  of  all  holy  intelligences.  Eat  fin  cannot  be  an 
infinite  evil,  unlefs  we  are  under  infinite  obligations  to  do 
otherwife. 

Love  is  the  thing  required.  Not  merely  a  love  of  gra- 
titude to  God,  as  an  almighty  benefactor:  but  a  love  of 
edeem,  complacence  and  delight.  We  may  feel  grateful 
to  a  benefactor,  merely  as  fuch,  without  even  a  knowledge 
cf  his  general  charader  ;  yea,  when  his  general  charader 
would  not  fult  us,  did  we  know  it  ?  The  Ifraelites,  not- 
xvithftanding  their  joy  and  gratitude  at  the  fide  of  the  Red- 
Sea,  were  fir  from  a  difpofition  to  be  faited,  to  bepleafed,^ 
to-be  enamoured,  with  fuch  a  being  as  God  was.  Yea, 
thq  more  they  knew  ot  him,  the  lefs  they  feemed  to  like 
M     2 


t 


124  THERON  TO  ASPASIO. 

him  ;  fo  that  in  lefs  than  two  years  they  were  for  going 
back  to  Egypt  again.  But  if  we  may  feel  grateful  towards 
God,  merely  as  our  almighty  benefaftor,  without  the 
knowledge  of  his  true  charadler  ;  yet  cfteem,  complacence 
and  delij^ht,  fuppofe  his  true  charafter  known;  as  that  is 
the  objefc  of  this  kind  of  love.  And  what  can  lay  us  un- 
der infinite  obligations  to  love  God,  in  this  fenfe,  but  his 
own  infinite  ami ablhkess  .''  Yet  the  divine  law  requires 
us  to  love  God  with  tliis  kind  of  love — and  that  with  all 
our  hearts,  on  pain  of  eternal  damnation  for  the  leaft  defeft. 
And  this  law  was  binding  on  all  mankind,  previoufly  to  a 
confideration  of  the  gift  of  Chrift  ty  be  a  Saviour. 

While^  therefore,  tJie  law  fuppofes  our  obligations  to  be 
infinite  ;  and  the  dertii  of  the  Son  of  God,  and  the  final 
judgment,  give  the  higheft  pc-flihle  proof,  that  the  omnis- 
cient eileems  the  law  exa<^\ly  light;  the  infinite  dignity* 
excellency  and  glory  of  tiie  most  high  God,  is  hereby 
fet  in  the  ilrongeil  point  of  light. 

Take  away  the  infinite  amiablencfs  of  the  Deity,  and 
we,  in  efFecfl,  ungcd  him — Ke  ceafes  to  be  the  God  of 
GLORY — He  ceafes  to  be  a  proper  object  of  this  fupreme 
regard,  in  the  eyes  of  finite  intelligence: — It  i?  no  long;er 
an^ir.finite  evil,  not  to  love  him — 1  he  law  is  no  longer  jull 

The  death  of  Chriil  is  needlefs — And  the  whole  fyllcm 

of  do6lrir.es  revealed  in  the  Bible,  is  fapped  at  the  foun- 
dation— Nothing  remains,  to  a  thinking  man,  but  infidelity. 

And  yet,  dear  Afpafio,  this  v/as  my  very  cafe.  The 
infinite  amiablenefs  of  the  Deity,  v/hich  is  the  real  foun- 
dation of  all  true  religion,  was  wholly  left  out  of  the  ac- 
count, in  my  love  and  joy,  and  in  all  my  religious  affec- 
tions All  my  love  and  joy  and  zeal  arofe  from  my  Faith. 
And  my  Faith  confided  but  in  believing  that  Chrifl,  par- 
don and  Heaven  were  mine. — I  rejoiced  juft  like  the 
gracelefs  Ifraelites,  in  a  fenfe  of  their  great  deliverance, 
and  in  expectation  of  foon  arriving  to  the  promifed  land, 
a  land  Jio-uoing  'with  tnilk  and  honeys  the  glory  of  all  lands, 
Their's  was  a  gracelefs,  felfifh  joy  ;  and  fo  was  mine. — 
Their's  v/as  foon  over  ;  and  fo  was  mine.  Their  carcafes 
finally  fell  in  the  wildcrnefs;  and,  but  for  the  fovereign 
grace  of  God,  this  alfo  had  been  my  very  cafe. 

Oh  !  my  dear  Af;^afio,  whofe  entertaining  pen  gains  the 
attention  of  thoufands  on  both  fides  the  Atlantic,  pity 
the  ignorance  of  benighted  fouls,  and  guard  them  againll 


THERON  TO  ASPASIO,  12$ 

the  dangers,  which  had  well  nigh  proved  the  ruin  of  your 
own  pupil. 

YOUR  AFFECTIONATE 

THERON. 


LETTER     V. 

THERON    TO    ASPASIO. 


Ne^jc- England,  April  \,    1759^ 
MY   DEAR  ASPASIO, 

TT^HILE  I  view  God  the  Creator,  whcfe  almighty 
^^  word  gave  exiftence  to  the  v/hole  fyftem — while  I 
view  him  as  the  original  author  and  fcle  proprietor  of  the 
whole  univerfe  ;  whofe  are  all  things  in  Heaven  and  Earth  \ 
I  fee,  the  right  of  government  naturally  belongs  to  him. 
It  is  meet,  that  he  ftiouid  be  king  in  his  own  world  :  And 
he  cannot  but  hive  a  rightful  authority  over  the  works  of 
his  own  hands — While  1  view  him  as  moral  governor  of  the 
world,  fea'.ed  at  tht  liead  of  the  intelligent  creation,  en  a. 
throne  high  and  lifted  up.  Heaven  and  Earth  fJled  nvilh  his 
glory,  as  the  THRict  holy  one;  and  iiear  liim  utter  his- 
voice,  faying,  I  AM  the  loud,  and,  besides  me  there 
IS  NO  OTHER  GOD;  and  hear  him  command  all  the  world 
to  love  and  adore  and  obey  him,  on  pain  of  eternal  damnation  ; 
a  fpirit  of  love  to  his  glorious  majcjly  infpires  me  with 
joy,  and  makes  me  exult,  10  fee  him  thus  exalted,  and  thus 
honoured.  1  love  to  hear  him  procl,;im  his  law,  a  law  hclyy 
juji  and  good,  glorious  and  amiable.  I  am  glad  with  all 
my  heart,  the  almighty  Monarch  of  the  univerfe  is  fo  en- 
gaged, that  all  his  fubjeds  give  unto  God  the  glory  due  unto- 
his  name.  Pfal.  xcvi.  8. 

His  law,  his  glorious  law,  which  once,   enem-y  to  God 

that  I   was,   appeared  like    "  the  laws  of  Draco,'*  now 

M     3 


126  THERON  TO  ASPASIO. 

fhines  with  a  beauty  all  divine.  1  had  almoft  faid,  it  is  the 
hrigh'mjs  if  his  glory,  and  tf:/e  exprefs  image  cf  h',s  perfon. — 
For  indeed  it  is  an  cxatSt  tianfcript  of  his  glorious  perfec- 
tions, the  very  pidure  of  his  heart,  holy,  just,  and 
GOOD.  Rom.  vii.  12. 

When  ihe  God  cf  glory  dwelt  in  the  Jewifli  temple,  in 
the  pillar  of  cloud,  over  the  mercy-feat,  his  law  was  by  his 
fpecial  command  depcfited  in  the  Ark,  the  very  holieft 
place  in  the  holy  of  holies,  as  the  deareft,  choiceft  trea- 
iure.  Thus  was  it  done  to  the  law,  which  God  deliglitcd 
to  iionour.  But  this  honour,  great,  as  it  was,  is  not  10  be 
mentioned,  nor  is  it  worthy  to  come  into  mind,  fmce  that 
infinitely  greater  regard  to  the  divine  law,  which  God  has 
fliewn  in  the  gift  of  his  Son.  An  incarnate  God  on  the 
crofs,  has.  magnified  the  laiv,  and  made  it  honourable,  beyond, 
infinitely  beyond,  what  was  ever  done  before.  But  all 
this  honour,  infinitely  great  as  it  was,  was  but  juft  equal 
to  what  the  law  deferved. 

V/liile  I  view  God,  my  Creator,  my  rightful  Lord  and 
owner,  my  fovereign  king,  the  God  or  gloky  ;  and  fee 
his  infinite  worthinefs  of  fupreme  love  and  honour;  I  feel, 
that  the  leaft  difrefpedt  co  hij  glorious  Majefty  is-an  infinite 
evil.  I  pronounce  the  law  in  all  its  rigour,  holy,  jujl  and 
good.  Even  as  a  minifiration  of  death  and  condcraKution,  it 
appears  glorious,  (2  Cor.  iii.  7,  8.)  and  1  heartily  scquicfce 
in  the  equity  of  the  fentcnce,  with  application  to  myfelf. 
This  makes  me  feel  my  need  of  Christ,  and  prepares  my 
heart  to  return  home  to  God,  forever  to  Jive  to  him.  For 
1  throi'gh  the  la^v  am  dead  to  the  la^v,  that  I  77iight  Ivue  unto 
Gcd.  Gal,  ii.  19 

The  law,  my  dear  Afpifio,  threatens  eternal  damnation 
for  the  very  firft  tranfgiefnon,  for  even  the  Icalt  defeft. 
GaLiii.  10.  I  break  the  law  every  moment ;  and  therefore 
every  moment  I  merit  eternal  woe;  Such  an  infinite  evil 
is  ^in.  It  appeared  glorious  in  the  eyes  cf  God,  thus  to 
puniPii  fin,  v.-jieu  he  made  his  law — It  appeared  glorious  in 
the  eves  of  ChPvIst,  that  fin  fliould  be  thus  puniflied,  when 
he  went  as  a  la'mb  to  liie  altar,  and  volunrarily  llretched 
himfcif  upon  the  crofs  to  die  in  t^e  Sinner's  room,  And 
in  a  clear  view  of  the  glory  of  the  God  of  glory,  I  fee 
the  grounds  -And  reaf  ;ns  of  the  law  ;  it  is  holy,  jiijl  and 
g.:od.'^  I  fee  v.hy  Chriii  was  fo  willing  to  be  nailed  to  the 
'  :rt)fs  in  the  Sinner's  flead  ;  to  magnify  the  lan.v  and  tnake  it 


THERON  TO  ASPASIO.  IIJ 

honourable.  And  I  ha-ve  fello^Jhip,  a  fellow-feeling,  iJcith 
Cmiji  in  his  fvjf'crings  ;  and  in  tne  temper  of  my  heart,  am 
made  conformaule  to  bis  death.  Phil.  iij.  lO.  1  feel  towards 
God,  and  law,  and  fin,  in  a  meaiure,  as  he  did.  Or,  to 
exprefs  all  my  he^rt  in  one  emphatical  phrafe,  1  am  cru* 
c  iFiED  WITH  Ch  R  1ST.  Gal.ii- 20.    "  The  law  is  good, 

1  delerve  to  die.  1  lay  my  neck  upon  tiie  block,  or  ra- 
ther itretch  my  hands  upon  the  crofs  :  and  fay,  the  Ui^ki  is 
holy,  j lift  a7id good,  and  cry,  amkn,  amen,  am£n,  twelve 
times  going  :  " — m>  God,  of  old,  taught  his  church  to  do. 
Deut.  xxvi.  14,  20.  (1) 

(i)  I  muji  confefs,  my  dear  Jf^afto,  I  am  Jhocked,  to  hear 
fome  Divines  reprejent  the  laiv  as  a  tj  rant,  as  tyrannizing  onjer 
Chriji  upcn  the  croj's,  as  tyrannizing  o'ver  Sinners,  as  being  flain 
for  its  tyranny,  Gr^r.  For  theje  hard  fpeeches  are  not  Jo  ?nuch 
againji  the  laiv,  as  agcinji  tie  Gcd  that  made  it.  Jujt  as  if 
God  and  his  la-vu  i^ere  tyrants,  nvhiie  Chrift  and  bis  Go/pel  are 
all  made  up  of  |.0VE  !  But  jhocking  as  this  is, yet  1  muJi  oivn, 
this  "vjas  once  the  -very  temper  cf  my  heart.  {See  the  Marronv 
of  Mod.  Div.  njctth  Notes,  p.  146.) — /  lo<vcd  the  Go/pel :  I 
did  not  lo'ue  the  /..t,v.  The  dying  love  of  Chrift,  O,  ho-vj 
fi.veet  a  theme  I  Laix-y  thligation,  dutyy  '-were  difagreeahhy 
dead,  and  legal  things.  Faith,  pardon, joy.  Heaven,  Grace, 
free  Grace,  thefe  topics  only  ravijhed  my  hi  art.  Chrift  loved 
the  lave,  or  he  had  never  died  :  I  only  loved  myjelf.  The 
honour  of  his  Father'' s  lavj  iias  dear  to  him.  Htb  1.  9.  PfaL 
xl.  8.  Matth.  V.  17,  18.  Myfelf  alone  vuas  dear  to  me.  I 
^ic-iued  his  death,  his  dying  love,  as  all  for  me.  His  agony 
in  the  garden,  his  bioody  fixeaf,  his  dung  groans,  all  out  of 
love  to  me  !  This  pleafed  my  heart. — His  Father'' s  glory  / 
had  never  feen  :  The  lcwj''s  beauty  I  had  never  beheld :  The 
voifdcm  of  God,  in  the  death  of  Us  Son,  I  had  never  brought 
into  the  account. — Love,  love  !  love  to  me,  to  me  !  v;as  all  in 
all:  This  only  ravifbed  my  heart.  I  loved  myfelf,  1  only  loved 
myfelf. — Strange,  that  I Jhouldihink  my  love  to  Chriji fc great  ! 

2  he  very  joy  I  had,  to  think  he  died  fcr  me,  vjas  a  full  proof 
that  I  loved  him  not  at  all i  fnce  I  did  not  delight  in  the 
laiAJ,  Jior  love  the  L-^jj,  in  honour  to  ivhich  he  died.  Hud  my 
fwife,  or  child,  or  friend,  or  any  nvhom  I  loved,,  been  punijhed 
by  that  lavo,  I  had  been  full  cf  grief  and  thought  it  very 
hard :  For  indeed  that  laiv  appeared  ta  me  like  the  Liv:s  of^^ 
Draco,     But  vjlen  Christ  ivji  the  viftimy  1  vi-as p/eefea :^K 


128  THERON  TO  ASPASlo; 

Oh!  ray  dear  Afpifio — in  the  time  of  the  late  rebellion^ 
when  I  Uvea  in  England,  had  1,  through  a  hearry  attach- 
ment to  the  Pretender's  intereil,  fecretly  poifoned  ten  of 
the  hoiife  of  Lurds,  and  twenty  cfthe  houle  of  Commons, 
from  mere  fpite,only  becauie  of  their  loyalty  to  their  right- 
ful fovereign  ;  and  had  I  laid  a  plot  to  blow  up  King  and 
ParliaiTent,  burn  the  city  of  London,  and  deliver  the  na- 
tion into  the  hands  of  a  Popilh  Pretender — all  through 
pure  malignity,  what  would  it  have  availed  before  a  court 
of  jultlce,  after  I  was  arraigned,  convidled  and  condemned, 
to  have  pleaded,  **  Oh.  fpare  my  life — lam  forry  for  what 
I  have  d'.nc — I  will  never  do  fo  any  more — I  will  be  a 
good  and  Kyal  fubjed  for  the  time  to  come  !"  Efpecially, 
if  all  the  court  knew  1  was  a  Jacobite  by  blood,  and  had 
Ihewn  myfelf  a  Jacobite,  in  ten  thoufand  inftances,  all  my 
life  long,  and  i^.ad  iiill  very  much  of  the  heart  of  a  Jacobite; 
and  had  lived  and  died  a  perf^^ft  Jacobite  in  heart  and 
praftice,  were  it  not  for  fonie  irrefiftlble  arguments,  or 
rather  fomething  more  poweiful  than  arguments,  that 
had  begun  to  give  me  a  new  turn  of  mind?  Would  my 
penitence  be  efteemed  any  atonement  for  my  horrid  crimes  ? 
Nay,  rather,  would  not  the  whole  nation  cry,  '*  Away 
with  fuch  a  vile  wretch  from  the  Earth,  for  he  is  not  fit 
to  live  !"  And  were  I  brought  to  view  the  whole  affair 
in  a  right  light,  and  to  feel  right ;  what  would  be  the 
language  of  my  heart?  Would  it  not  echo  back  the  gene- 
ral cry  ?  *'  Pvight  !  right  !  away  with  fuch  a  vile  wretcK 
from  the  Earih  !  for,  indeed,  I  am  not  fit  to  live  1'* — And 
on  the  gallows,  even  in  my  dying  agonies,  I  fhould  not 
have  the  leaft  reafon  to  diilike  the  law,  by  which  I  was  con- 
demned ;  or  to  love  my  judges  ever  the  lefs,  for  pronoun- 
cing the  fentarce  c  f  cor!dem:a'ion  upon  me.  But  rather, 
with  all  my  hean,  I  ought  to  approve  the  law,  as  good  ; 
and  efteem  their  condudt  to  ie  truly  p^aife-worthy. 

Eur  to  murder    iurty  of  my  feilow-worms.  blow  up  King 
and  Parlian-eni,  i)Uin  a  city,  ruin  a  nation,  viewed  only  as 

For  I  love.i  my/clf :  but  Christ  /  ilid  not  loHje.  1  cared 
not  ijcho't  be  Jljjeredy  r,or  ivhy  ;  if  1  myfelf  'was  fafe.  In 
truth,  if  tie  la^ju  is  not  htly,  jolt  and  good,  glorious  and 
amiohlc,  t-  r  death  r.f  Cht  1ST,  io  arfivcr  its  demands^  is  th^ 
mrf  I  -  o  li  .^  "f  iJ^'  that  ever  happened.  But  1  -xas  ^whollyfnKiaU 
\hnji:ed  up  in  felf :  Andj  *'  if  I  'was  but  fafe,  I  cared  not  hciu, "" 


THERON    TO    ASPASIO.  I29 

injuries  to  a  civil  community,  and  breaches  of  a  civil 
Idw,  are  no  crinies,  in  comparifon  with  riling  in  rebellion 
againil  the  infinitely  glorious  Monarch  of  the 
L'ni VERSE-;  compared  with  whom,  the  whole  created 
iyllem  is  lej's  than  nothing  and  ^ija?iity.[i) 

Wherefore,  in  my  bell  frames,  in  my  devouteft  hours, 
when  I  feel  the  grcatefl:  veneration  for  the  Deity,  and  the 
grcatcll  regard  to  his  law,  and  am  inoft  forry  tliat  I  ever 
have  been,  and  am  iHil  fuch  a  vile  rebel  againit  my  right- 
ful fovereign,  the  God  of  glory  ;  I  am  fo  far  from  think- 
ing that  1  am  fit  to  live,  that  my  whole  heart  is  ready  to 
fay,  *'No — but  infinitely  unlit  to  live!  Eternal  death  is 
my  due  !  And  Hell  my  proper  home  !"  Yea,  it  appears 
to  me,  although  1  had  attained  to  love  God  and  Chrift  in 
the  fame  degree  as  Saint  Paul  did,  and  were  as  willing  to 
die  in  the  caufe  of  Religion  as  he  was,  thn  yet  I  Ihould 
merit  Hell  every  moment  for  not  loving  God  and  Chrill 
more.  And  therefore,  with  him,  1  would  ha^ve  no  conji- 
dence  in  the  fuJJ:)  ;  and  would  feek  to  be  found,  not  in  my- 
felf,  but  in  Chrill ;  not  having  my  own  rightcoufnefi,  but 
his.  Phil.  iii.  3.  9.  And  would  fay,  In  the  Lord  alone 
ha^je  I  Righteouj'neJ'Si  and  in  him  alone  r^c///  1  glory,  Ifai-xlv*. 
24,   25. 

Yea,  fufler  me  to  fay,  I  apprehend  and  verily  believe, 
that  even  Saint  Paul  himfelf  deferved  eternal  damnation, 
for  that  wickednefs  which  God  law  in  his  heart,  then,  at 
that  inftant,  when  a  little  before  he  died  a  martyr,  he  faid, 

( i)  Is  it  a  Sinner'' s  duty  to  be  billing  to  be  damned  ? — NO, 
by  no  means. —  The  damned  'will  for e'ver  hate  God :  The  Sin- 
ner ought  for  e-x)er  to  lo-ve  him.  The  dainned  njoill  be  forever  niife- 
rable  :  The  Sinner  is  invited  to  be  forever  happy,  through'^ChriJi, 
His  duty  is,  to  be  reconciled  to  God,  and  return  to  him  through  Je- 
fus  Chriji.  Indeed,  'vjere  there  no  other  vuay  to  fupport  the  honour 
of  the  divine  government,  but  by  the  eternal  mfry  of  the  Sin- 
ner, the  Sinner  ought  to  be  vjilling,  that  the  honour  of  the 
divine  government  Jhould  be  fupported ,  although  at  the  expence 
of  his  eternal  fufferings. — God  andChriJl,  Atigels  and  Saints^ 
nvill  all  be  of  this  mind,  at  the  day  of  Judgment,  njoith  refpeSt 
to  the  voicked.  And  they  nvill  all  judge  rightly.  Rom.  ii.  2. — 
Nor  vjill  the  nuicked  have  any  reafon  to  dijlike  them  for  it  ;  buty 
rather,  to  ejieem  their  condu^  herein  truly  praife-voorthy.  Rev, 
xix.    I,  6.  ^ 


130  THERON    TO    ASPASIO. 

/  am  mi.v  ready  to  he  cj/ercd.  For  although  he  was  willing, 
quite  willing  to  die  tor  his  mailer  ;  yet  he  did  not  love 
him  perfedly  as  he  ought.  He  jiimfelf  owns,  he  had  not 
already  attained,  ?icr  tv.7s  already  pcrjeil.  But  the  leafc  de- 
fed  deferves  punifhment,  ye;B,  etern.^.l  damnation.  There- 
fore,  Siiint  Paul  always  felt  in  his  heart,  that  Kell  was  his 
proper  due  ;  and  always  looked  en  the  law,  even  as  a  mi- 
lu/traiion  of  deaf  b  and  ccndemr.atiGn^  to  be  glcricus  (2  Cor, 
iii.  7,  9)  and  always  placed  all  his  dependence,  for  accep- 
tance in  the  fight  of  God,  on  Jcfus  Chrift.  He  did  fo,  not 
only  when  liril  converted,  but  habitually,  all  the  days  of 
his  life,  to  his  very  laft  breath. 

O,  in  how  lively,  how  ftriking  a  manner,  arc  all  thefe 
fentimcnts  exprclied  in  thofe  words  cf  tlie  bleiTed  Apoftle, 
in  Gal.  ii.  19,  20,  which  were  the  genuine  language  of  his 
heart,  and  give  a  picture  of  the  inward  temper  cf  his  foul. 
/  through  the  lan.v,  am  dead  to  the  lanv,  that  I  might  li<ve  fo 
God.  I  am  crucified  nvith  Chrijl  :  iie^vcrthelej's  I  li've  j  yet  not 
J  J  lut  Chriji  li'veth  in  me  :  ylnd  the  life  I  li've  in  the  fejh, 
even  to  my  lateil:  breath,  1  live  by  the  Faith  of  the  Hon  cf 
God,  nxho  hvcd  me,  and  gai-e  hi?nfelf  for  me. — J'^ho  lonjed 
me,  as  his  ov.n  before  the  foundation  of  the  world  ;  and 
in  the  fulnefs  cf  tiir.e,  gave  himfelf  for  me,  as  one  whom 
the  Father  had  given  to  him.  For,  in  the  midfl:  of  thefe 
holy  views  and  grr.cious  cxercifes  of  heart,  Saint  Paul's 
Calling  and  Eledion  were  ahvays  fure  ;  and  he  (leadily 
knew,  that  he  was  of  that  bleHed  number  for  whom  Chriil 
died,  with  an  abfolute  At^\gTi  to  fave.  Yet  this  know- 
ledge was  not  the  foundation,  but  rather  the  confequence 
of  his  laith  and  hoiinefs. 

Your  Theron  does  nomoredoubt  of  God's  readinefs  to  be 
reconciled  to  the  Sinner,  that  returns  to  him  through  Jefus 
Chrift,  than  he  doubts  cf  the  truth  of  the  Gofnel.  He  be- 
lieves the  one  juft  as  firmly  as  he  believes  the  other,  if 
the  chief  facts  related  in  the  Gofpel  are  true,  he  knows 
this  confequence  is  equally  true.  If  God  has  fo  pitied  this 
apoftare  world,  as  to  give  his  own  Son  to  die  a  facrifice 
for  fm,  to  anfvver  the  demands  of  his  law,  and  fecure  the 
honour  of  his  government,  for  this  very  end,  xhuX  he  might 
he  jvji,  andyet'thejujiifer  of  him  that  helie-veth  in  Jefus — 
and  "if  he  has  teftified  his  acceptance  of  the  atonement,  by 
raifmg  him  from  the  dead,  and  fetting  him  at  his  own 
I  right  hand  in  Heaven.— I  fay,  if  thefe  fads  are  true,  your 


THERON    TO   ASPASIO,  IJI 

Theron  knows  the  confequence  cannot  but  be  true,  viz. — 
That  any  Sinner,  how  ill-deferving  loever,  who,  upon  the 
invitation  of  the  Gofpel,  iliail  repent  and  be  con^'ertcd,  fiiall 
return  to  God  through  Jel'us  Chrift,  he  will  be  accepted, 
pardoned,  and  faved,  tor  Chriil's  fake.  And,  beholding  as 
in  a  glafs  the  glory  of  the  Lcrdy  I  cannot  but  reiurn  and 
give  up  inyfeif  to  God  through  Jefas  Chrill  with  all  my 
heart.  Pfr.l.  ex.  3.    Joh,  xvii.  3,  8.  i*fal.  ix.  10. 

Such  were  the  views — fuch  were  the  tempers  of  the 
Aportle  Paul,  who  wrote,  and  of  the  ChrilU<ins  to  whom 
he  direded  his  Epillles;  as  he  h  mielf  afirms.  2  Cor.  iii. 
18.  And  it  was  under  fuch  views,  and  in  confequer.ce  of 
fuch  tempers,  that  they  were  allured,  the  fpiritual  and 
everlafting  bleflings  of  the  Gcfpel  wctg  theirs  j  as  another 
Apoftle  ailerts.  i  Joh.  ii.  3,  4,  5.  And  in  fuch  views,  and 
with  fuch  tempers.  Saint  Paul  might  well  expecl,  that  the 
confideration  of  the  infinite  goodnefs  of  God  towards  them, 
in  their  eledion,  redemption, eiTedtual  calling,  julVificaticn, 
adoption,  fandificarion,  and  in  the  eternal  joys  of 
Heaven,  to  be  certainly  bellovved  upon  them,  would  pow- 
erfully animate  them  10  prejent  ihemfel-ves  a  li'ving  facrificc 
to  God,  to  be  for  ever  entirely  his.  Rom.  12,  i. 

The  Saints  at  Rome,  viewed  the  ^vrath  of  God  2l%  re^veal- 
ed from  Hea-ven  againjl  all  ungodlinefs^  agamft  the  leall  fin, 
felt  thcmfelves  ^u^ithcut  excufe,  their  tnouths  Jfcpt,  g^iltj  be- 
fore God,  according  to  law  ;    a  law  holy,  jull,  and  good — 
were  therefore  dead  to  the  law  and  married  to  Chrift,  ex- 
ercifed  Faith  in  the  blood  of  Chrill,  depending  entirely  on 
free  Gract  through   t:.e  redemption  ivhicb  is  in  Chrift  Jefus. 
And  as  by  virtue  of  their  union  with  Adam,  they   became 
Sinners  ;  fo  by  virtue  of  their  union  wi'h  Chrift,  by  a  true 
and  living  Faith,  they  becum.e  righteous.     And  were  dead 
to  Jin,   {0  that  they   cculd  not  any  longer  live  therein.      For 
they  not  only  approved  the  law  as  holy,  juli  and  good,  but 
even  delighted  in  the  lanjj  of  God  after  the  innxard  man,  and 
maintained  a  conftant  coniiidt  againft  every  contrary  bias. 
For  they  were  made  partakers   of  the  divine  nature — had 
every  one  of  them  the  fpirit  cf  Chrill  dwelling  in  them  ; 
and  ^walked  7iot  after  thefejh,  but  after  thefpirit — were  daily 
Jed  by   the  fpirit,   and   lived   under   the    government  of 
divine  grace,  feeling  the  temper  of  children  towards  God  ; 
I     crying,  Abba,  Father,     And  if  children,  they  knew  they 
I     were  heirs  of  God,  and  joint  heirs  with  Jefus  Chrift.  And 

i    ■ 


132  THERON    TO    ASPASIO. 

as  they  were  willing  to  fuffer  with  Chrifl:,  they  expected 
10  reign  with  him.  And  they  eftcemed  the  fufFerings  of 
this  preTent  life  not  worthy  to  be  compared  with  the  glory 
they  had  in  view,  in  a  future  ftate.  Befides,  they  found 
by  experience,  that  all  their  fufFerings  worked  together 
for  their  good,  brought  them  nearer  to  God,  and  made 
them  more  like  him.  And  they  were  perfuaded  that  no- 
thing in  life  or  death  fhould  ever  feparate  them  from  the 
love  of  God  :  who  of  his  mere  fovereign  grace,  had  predef- 
tinated,  called,  and  done  all  things  for  them  ;  not  becaufc 
they  had  any  claim  to  make,  but  becaufe  /ye  ^-woidd  have 
mercy  on  -jjhom  he  nvould  ha-ve  }?iercy  ;  of  the  fame  lump, 
making  one  a  vefTel  to  honour,  and  another  a  veffel  to 
diftionour.  Which  fovereign  right  to  difpofe  of  his  own 
grace,  they  faw  belonged  to  God  ;  of  ivho?/i,  and  by  nvhom, 
and  to  ivhom  are  all  things  ;  to  n.vhom  be  glory  for  ever  /— • 
Wherefore,  as  the  fitteil  and  happieil  thing  in  the  world, 
they  brought  themfeives,  foul  and  body,  as  the  jew  ufed 
to  bring  liis  bullock  to  the  altar,  and  prefented  themfeives 
a  living facrifice  to  God\  feeking  daily  to  be  more  and  more 
transformed  into  the  divine  image,  and  devotirrg  them- 
feives, in  all  humility  and  love,  to  the  duties  of  their  fe- 
veral  places — not  fothfui  in  bufinefs,  but  fervent  in  fpirit, 
ferving  the  Lord. — (Pleafe  to  read  the  12  firfi:  chapters  of 
the  Epiftle  to  the  Romans.) 

The  Saints  at  Ephefus  alfo,  who  formerly  had  their  un- 
derjiandings  darkened^  their  hearts  blind  and  alienated  from 
God  J  yea,  who  were  quite  dead  in  Jin ',  and  fo  far  from 
any  right  to  claim  mercy,  that  they  were  ^without  Chrijiy 
having  no  hope^  and  voithout  God  in  the  vjorld  y  yea,  even 
by  nature  children  ofvorath:  yet  thefe,  of  God's  mere  fove- 
reign grace,  according  to  his  purpofe  before  the  founda- 
tion of  the  world,  were  quickened,  had  divine  life  com- 
municated to  them,  were  ratfed from  the  dead,  were  brought 
to  know  Jefus  Chrift,  and  trult  in  him  ;  in  confequence  of 
which,  they  were  fcaled,  had  the  holy  fpirit  given  to  dwell 
in  them,  whereby  they  were  furniflied  to  all  good  works. 
And  confcious  to  this  divine  change,  and  to  the  glorious 
bleffings  they  were  now  m?de  partakers  of,  they  were  fer- 
vently engaged  to  walk  worthy  of  the  vocation,  where- 
with they  were  called — to  live  up  to  their  holy  religion — 
to  forgive  others  as  God  had  forgiven  them,  and  in  all 
things  to  imitate  their  heavenly  Father,  being  followers 


THEROM  TO  ASPASIO.  133 

^\\  njoith  Jinglenefs  cf  heartj  as  unto  the  Lord,  &ic. —  [Pleafe 
to  read  over  the  vvhule  Epiftle.  j 

But  time  once  was,  O  my  dear  Afpafio,  when  your  The- 
ron,  not  confcious  of  any  fandlifying  operations  in  nis  own 
breaft,  believed  all  the  bleffings  of  the  Gofpel  to  be  his — 
without  any  **  evidence  from  Scripture,  fenie,  or  realon  :" 
Which  belief  ferved  to  flill  his  conlcience,  and  keep  him  at 
eafe,  while  blind  to  the  beauty  of  the  divine  Nature,  and 
a  ftranger  to  the  divine  life.  And  in  this  cafe,  having  no 
fufficient  evidence  from  inherent  graces,  to  fupport  his  con- 
fidence, he  was  obliged,  without  any  evidence  at  all  from 
any  quarter,  refolutcly  to  maintain  his  belief,  by  believing. 
Oh,  what  awful  delufion  !  How  was  i  like  one  blindfold  ; 
one  dellitute  of  any  fenfe  or  reafon,  or  knowledge  of  the 
Scriptures,  led  capti've  by  Satan  at  his  n-uili  ! — ay  Satan 
transformed  into  an  Angel  of  Light. 

Oh,  my  dear  Afpafio,  pity  an  ignorant  benighted  world, 
who  love  to  flatter  themfelves,  and  to  hear  no  cry  from 
their  teachers,  but  peace,  peace  : — And  guard  them 
againil  the  fad  delufion,  which  had  weJl-nigh  proved  tne 
ruin  of  your  own  Theron. 

If  all  your  fentiments,  as  they  exift  in  your  own  mind, 
are  exadlly  right ;  if  you  had  not  the  h  ait  dcfign  to  convey 
one  of  thofe  miltaken  notions,  whicn  your  Theron  imbibed 
from  your  perfuafive  1  ps  ;  if  he  mifundeiftood  juil  every 
word,  and  framed  a  mere  chimera  in  hib  own  head,  a  chi- 
mera you  abhor  with  all  your  heart  :  Yet,  O  my  k'.nd,  my 
tender-hearted,  my  dear  Afpafio,  pity  an  ignorant  world, 
who  are  like  generally  to  underftand  you  a-.  1  have  done  ; 
and  in  comp  flion  to  immortal  fouls,  be  entreated,  once 
more  to  take  your  fine,  your  entertaining,  charming  pen, 
•which  commands  the  attenti  n  of  thoufands,  and  ten  thou- 
fands  through  all  the  Britifh  d  ^minions  in  Europe  and  A- 
merica,  and  warn  poor  Sinners  of  their  dreauful  danger  ; 
left  multitudes  perilh  in  the  roa.' — the  be -v itching,  the  en- 
chanting road — jnce  trodden  by  your  own  pupil  ;  and  o 
which,  t^ut  for  the  fovereign  grace  cf  Gi  d,  he  had  been  for- 
ever loft! — It  is  the  humble  and  earneft  requeft  of 

Your  ever  Affectionate 

THERON. 

£ND  OF  LETTERS  S:  DIALOGUES. 


